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BAPTISM, 


IMPORT  AND  EXPLICITiNESS  OF  THE 
COMMAND: 


OR  AN  EXAMINATION  OF 

The  meaning  of  the  word  baptizo 

IK  ITS  USES  IN"  THE  GREEK    LANGUAGE.    PARTICULARLY 


UlUUU  AIIL'lUil 

BY  THE  JEWISH  AND  EARLY  CHRISTIAN  WRITERS, 

AND 

IN  THE   NEW  TESTAMENT, 

WITH   AN    APPLICATION    OF    THE    FACTS,    SHOWING   ON    A    VARIETY   OF   GROUNDS 
THAT    AS    USED    WITH    REFERENCE    TO    THE    RITE    OF   CHRISTIAN    PROFESSION. 

IT  NECESSARILY  MEANS  TO  IMMERSE; 

AND 

THAT  ITS  YEANING   THUS  DETERMINED   IS  DECISIVE  OF  THE  ACT 

TO  BE  PERFORMED  IN  THE  OBSERVANCE  OF  THE  RITE. 


WITH  AX 


RELATING   TO   THE 

PROPER  IMPORT  AND  USES 

OF  THE 

ENGLISH  WORDS  BAPTIZE  AND  BAPTISM. 


BY  EDMUNETTURNEY, 

PROFESSOR     OF    BIBLICAL     CRITICISM    AND   INTERPRETATION    IN    MADISON 
UNIVERSITY. 


NEW   YORK: 

EDWARD  H.  FLETCHER.  141  NASSAU  STREET. 

1851. 


Entered  according  to  &ct  of  Congress,  in  the  year  1851,  by  Edward- 
H.  Fletcher,  in  the  Clerk's  Office,  of  the  District  Court  of  the  Uni- 
ted States,  for  the  Southern  District  of  New  York. 


Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/baptisminimporteOOturn 


Errata. — For  " continual/'  en  the  22d  page,  13th  lino, 
rend,  continued. 

For  ':  angellos,"  in  two  or  three  instances,  read,  nngclos. 

Also,  on  tho  10th  page,  first  line,  omit  the  words,  "  per- 
hapa  none." 


baptism;      - 


IN  THE  IMPORT  AND  EXPLICITNESS  OF  THE  COMMAND. 

BY   EDMUND   TURNEY. 

TESTIMONIALS. 

From  the  Rev.  Edward  Lathrop,  Pastor  of  the   Tabernacle 
Baptist  Church,  New-York. 

New- York,  Jan.  2d,  1852. 
Rev.  Prof.  Turney. 

Dear  Brother  : — I  have  received  and  examined  the  work  on 
"  Baptism,  in  the  Import  and  Explicitness  of  the  Command," 
which,  you  were  so  kind  as  to  send  to  me  ;  and  I  thank  you  sin- 
cerely for  furnishing  me  with  a  source  of  so  much  profit  and 
pleasure. 

As  it  seems  to  me,  the  subject,  in  all  its  parts,  is  treated  with 
so  much  thoroughness,  and,  at  the  same  time,  with  so  much  can- 
dor and  clearness,  that  the  conclusions  at  which  you  aim  will  not 
only  be  seen  to  be  just,  but  are  also  irrefutable. 

If  it  were  becoming  for  me  to  specify,  and  to  recommend  to 
others,  particular  portions  of  the  work,  I  should  make  mention, 
first,  of  the  introductory  chapter  on  the  "  Proper  Import  and 
Uses  of  the  English  words,  Baptize  and  Baptism."  Nothing, 
to  my  own  mind,  can  be  plainer  than  the  truth  of  that  which  you 
have  so  ably  illustrated  and  proved  ;  viz.,  that  Baptize  and  Bap- 
tism, in  their  true  acceptation,  are  the  only  words  which  convey 
to  the  English  reader  the  full  import  and  significance  of  the  ori- 
ginal terms.  In  connection  with  this  view,  I  have  been  especial- 
ly impressed  with  your  argument,  derived  from  the  import  of 
baptizo,  as  used  by  the  Saered  Writers  ("  The  New  Testa- 


ment,  on  the  Import  of  the  word  Baptism" — pages  7-30).  The 
reasoning  which  you  there  employ  may  be  applied  to  a  very  great 
extent,  as  I  conceive,  with  equal  conclusiveness  to  the  word  "  bap- 
tism," as  found  in  the  English  version. 

Allow  me  to  specify,  once  more,  as  a  section  of  great  interest 
to  my  own  mind,  the  chapter  on  "  Jewish  Usage  "  ("  Baptism, 
in  the  Import  of  the  Command" — pages  14-27). 

Again,  I  thank  you  for  your  book,  and  I  should  rejoice  in  its 
wide  circulation,  as  a  means  of  conveying  truth,  on  important 
subjects,  in  words  which  those  who  think  cannot  fail  to  compre- 
hend. Very  truly  and  affectionately, 

Yours,  &c, 
EDWARD  LATHROP. 


From  Rev.  J.  Bowling,  D.  D.,  Pastor  of  Hope  Chapel  Baptist 
Church,  New-York. 

"  I  have  perused  with  very  much  satisfaction  the  thorough  and 
scholarly  work  of  Professor  Turney  on  "  Baptism,  in  the  Import 
and  Explicitness  of  the  Command,"  and  especially  the  "  Intro- 
duction relating  to  the  proper  import  and  uses  of  the  English 
words  Baptize  and  Baptism."  The  body  of  the  work  is  a  reprint 
of  two  valuable  tracts,  which  have  for  some  time  been  before  the 
public,  and  by  Baptists  have  universally  been  regarded  as  learned 
and  conclusive,  worthy  of  taking  the  rank  of  a  standard  work 
on  this  subject.  Many  of  Professor  Turney 's  citations  from  Greek 
writers,  are  the  fruit  of  his  own  laborious,  original  researches,  es- 
pecially those  from  the  early  Christian  fathers,  and  constitute  a 
valuable  addition  to  the  literature  of  this  subject. 


3 


The  Introduction  is  a  most  able,  and  as  it  appears  to  me,  per- 
fectly conclusive  and  unanswerable  argument  upon  the  proper  im- 
port and  uses  of  the  English  words  Baptize  and  Baptism.  No  one 
who  has  read  Professor  Turney's  il  Scriptural  Law  of  Baptism," 
and  the  two  tracts  reprinted  in  this  volume,  will  doubt  that  he  is 
in  the  fullest  sense  of  the  term,  a  Baptist ;  and  it  seems  to  me  im- 
possible that  any  one  can  read  the  argument  contained  in  his  In- 
troduction, divested  of  prejudice,  without  arising  from  the  perusal 
with  the  conviction  that  the  scholars  of  the  denomination,  such  as 
Hackett,  Ripley,  Williams,  Conant,  Turney,  etc.,  as  well  as  the 
great  body  of  American  Baptists,  who  contend  for  the  retention 
of  the  English  words  Baptize  and  Baptism,  are,  to  say  the  least, 
quite  as  faithful  to  their  principles,  and  as  worthy  of  their  name, 
as  the  few  who  would  substitute  immerse  and  immersion — terms 
of  more  modern  origin,  and,  as  the  Professor  has  most  conclusive- 
ly shown,  of  less  significancy  and  sacredness. 

This  work  of  Prof.  Turney,  it  is  to  be  hoped,  will  effectually 
correct  the  error  into  which  some  Psedo-Baptist  editors  have  fall- 
en, viz. :  that  the  Baptist  denomination  are  responsible  for  the 
views  of  the  few  who  advocate  the  expulsion  of  the  words  Baptize  " 
and  Baptism  from  the  English  Scriptures." 


From  Rev.  Stephen  Remington,  Pastor  of  the  Stanton  Street 
Baptist  Church,  New-York. 

Prof.  Turney. 
Dear  Brother  : — I  feel  myself  greatly  obliged  to  you  for  your 
very  excellent  and  learned  treatise  on  Baptism,  with  which  you 
have  had  the  kindness  to  compliment  me — a  cursory  reading  of 


which  assures  me  that  it  is  the  book  for  the  times.  I  deem  your 
arguments  against  the  substitution  of  the  word  immerse,  for  the 
word  baptize,  in  the  translation  of  the  Scriptures,  worthy  of  a 
candid  perusal,  and  of  very  serious  consideration  by  Baptists,  and 
all  who  desire  a  version  of  the  Holy  Scriptures  that  shall  express 
as  perfectly  as  possible  the  mind  of  the  Holy  Spirit.  We  all  know 
that  the  ordinance  of  Baptism  includes  immersion  ;  and  we  also 
must  know  that  immersion  does  not  necessarily  constitute  a  proper 
Baptism.  I  know,  for  instance,  a  Psedo-Baptist  minister,  who,  at 
the  special  solicitation  of  a  lady  to  be  "  immersed,"  performed  the 
act,  without  using  any  formula  of  words  ;  but  she  very  consis- 
tently insisted  that  it  was  not  baptism,  and  therefore  went  to  the 
Baptists,  where  she  was  more  than  immersed — she  was  baptized. 
I  consider  that  the  volume  cannot  be  read  but  with  profit.  The 
arguments  used,  and  the  authorities  therein  quoted,  command 
attention.  Baptists  views,  as  such,  I  believe,  are  clearly  and  con- 
cisely set  forth,  and  ably  defended.  On  this  account,  and  for  the 
cause  of  truth  and  righteousness,  I  anticipate,  and  hope  for  it,  an 

extensive  circulation. 

S.  REMINGTOK 
New-York,  Jan.  2,  1852. 


From  Rev.  J.  L.  Hodge,  D.  D.,  Pastor  of  the  First  Baptist 
Church,  Brooklyn. 

Brooklyn,  Dec.  31st,  1851. 
Rev.  Prof.  Turney. 

Dear  Brother  : — I  thank  you  for  a  copy  of  your  work  on 
t£  Baptism  in  the  Import  and  Explicitness  of  the  Command,"  ac- 
companied with  an  "  Introduction  on  the  import  and  uses  of  the 


English  words  baptize  and  baptism."  I  have  examined  the  ar- 
guments contained  in  your  book,  and  have  to  confess  myself  not 
only  deeply  interested,  but  greatly  instructed. 

From  my  heart  I  thank  you,  dear  brother,  for  the  valuable 
service  you  have  rendered  the  cause  of  Christ,  and  of  sacred 
learning.  The  labor  is  well  performed,  and  timely  as  it  is  able. 
I  hesitate  not  to  say,  that  could  your  facts  and  arguments  receive 
from  a  certain  class  of  our  dear  brethren  the  consideration  to 
which  they  are  entitled,  even  they  would  find  themselves  les* 
willing  to  part  with  those  dear  old  words  by  which  Christ's  pre- 
cious ordinance  has  from  time  immemorial  been  designated. 

I  most  earnestly  desire  that  the  book  will  have  an  extensive 
circulation,  Affectionately  yours, 

JAMES  L.  HODGE, 


I  am  happy  to  unite  my  testimony  with  that  of  Rev.  Dr.  Hodge, 
to  the  great  value  of  Prof.  Turney's  recent  work  on  Baptism,  and 
to  the  exceeding  interest  felt  in  its  perusal.  I  have  regarded  his 
"  Scriptural  Law  of  Baptism,"  ever  since  it  was  published,  as  one 
of  our  most  important  works  on  that  subject.  The  present,  an 
interesting  addition  to  that  work,  is  most  timely,  and  ought,  as  I 
doubt  not  it  will,  command  a  wide  circulation. 

E.  E.  L.  TAYLOR, 
Pastor  of  the  Strong  Place  Church,  Brooklyn. 


0 


From  Rev.  B.  T.  Welch,  D.  D.,  Pastor  of  the  Pierpont  Street 
Baptist  Church,  Brooklyn. 

Dear  Brother  Turney  : — I  have  received  and  read  with 
equal  pleasure  and  profit,  your  recent  work  on  Baptism,  confirm- 
ing and  illustrating  "  the  import  and  explicitness"  of  the  high 
command  of  the  great  Head  of  the  Church.  I  can  cheerfully 
commend  this  interesting  volume  to  the  serious  attention  of  all 
who  feel  an  interest  in  this  important  question ;  and  especially 
to  all  those  who  desire  to  comprehend,  that  they  may  intelligently 
obey  the  will  of  their  Saviour. 

The  introductory  chapter  upon  the  use  of  the  terms  "  Baptize" 
and  "  Baptism,"  is  peculiarly  important  at  this  time,  and  I  think 
will  render  great  service  to  the  cause  of  truth.  The  distinction 
between  the  terms  as  appropriated  and  unappropriated,  although 
sufficiently  obvious,  has  been  frequently  overlooked,  and  the 
question  thereby  obscured.  The  lucid  form  in  which  this  dis- 
tinction is  presented,  conveys  the  idea  distinctly  to  the  mind  of 
the  reader  of  their  true  import,  as  employed  by  the  sacred  writers 
in  designating  the  initiatory  Christian  rite ;  and  the  argument 
derived  from  it  appears  to  me  to  be  conclusive. 

I  am  persuaded  that  the  candor  and  Christian  spirit  that  cha- 
racterize! this  work,  will  be  appreciated  even  by  your  opponents, 
.  while  the  force  of  its  facts  and  logic  will  fasten  conviction  upon 
every  mind  open  to  the  impressions  of  truth.    In  the  hope  that 
its  circulation  may  be  commensurate  with  its  merits, 
I  am,  Dear  Brother, 

Affectionately  yours, 

Jan.  2d,  1852.  B.  T.  WELCH. 


From   Rev.  James   M.   Haswell,  missionary  in  Burmah  and 
translator  of  the  New  Testament  into  the  Peguan  language. 

Rev.  Prof.  Turkey. 
Dear  Brother  : — I  have  read  with  much  pleasure  your  work 
on  Baptism,  and  think  it  well  adapted  to  guide  the  candid  inquirer 
into  the  truth  on  this  interesting  and  important  subject  I  am 
much  pleased  with  the  introductory  essay  on  the  proper  uses  of 
the  English  words  Baptize  and  Baptism  and  think  your  conclusions 
correct.  The  Baptist  denomonation  cannot,  in  my  opinion,  with- 
out very  serious  injury  to  themselves,  and  greatly  retarding  the 
triumph  of  truth,  discard  the  use  of  those  words.  Long  may  it 
be  before  they  are  yielded  to  the  advocates  of  error. 

Those  upon  whom  has  devolved  the  work  of  translating  the 
scriptures  into  the  languageSof  heathen  nations,  have  encountered 
no  greater  difficulty  than  the  one  referred  to  on  your  16th  page. 
Hoping  that  your  work  will  be  the  means  of  much  good, 
I  am, 
Very  affectionately  yours, 

J.  M.  HASWELL. 


The  subscriber  has  read  with  much  interest,  Prof.  Turney's 
new  Introduction  to  his  tracts  on  Baptism  5  bliai  hUiUtlHTilkta  dis- 
cussing the  meaning  of  the  English  word  Baptism.     It  seems  to 
the  subscriber  of  remarkable  clearness,  and  irresistible  cogency. 
WILLIAM  R.  WILLIAMS. 


INTRODUCTION. 


PROPER  IMPORT     ND  USES 

1 

OF    THE    ENGLIS1      WORDS 

BAPTIZE   AND  BAPTISM. 


DISTINCTION  BETWEEN  THE   CHARACTERISTIC  MEANING  OF  BAP- 
TISMA  AND  ITS  FULL  FORCE  AS  A  TECHNICAL  TERM. 

The  following  treatise  was  originally  published  in  two  part* 
entitled,  "  Baptism  in  the  Import  of  the  Command  ;  or  the 
meaning  c?  the  word  baptizo  in  its  application  to  the  rite  of 
Christian  profession,"  and  "  The  New  Testament  on  the  im- 
port of  the  word  baptism,  with  suggestions  respecting  the  In- 
tent and  Explicitness  of  the  command  enjoining  baptism." 
The  second,  however,  was  regarded  simply  as  the  continua- 
tion and  completion  of  the  discussion  commenced  in  the  first, 
the  object  of  which  is  two-fold,  first,  to  show,  especially 
from  the  various  religious  applications  of  baptizo,  that  as  used 
in  the  New  Testament,  it  means  specifically  to  immerse  ;  se- 
condly, to  show  that  the  act  enjoined  in  the  institution  of  the 
rite  of  Civ  'stian  baptism,  and  obligatory,  of  course,  on  the  dis- 
ciples of  Jhrist  to  ihe  end  of  time,  must  necessarily  corres- 
pond with  the  meaning  of  the  word  as  thus  determined.  With 


4  PROPER  IMPORT  OP' 

the  view,  however,  of  guarding  againstan  unnecessary  con- 
fusion of  ideas,  far  too  common  in  the  treatment  of  this  sub- 
ject, we  call  attention,  by  way  of  introduction,  to  a  few  sug- 
gestions designed  to  illustrate  the  distinction  existing  be- 
tween the  simple,  characteristic  meaning  of  the  term  in  the 
New  Testament,  and  the  manner  in  which  its  exact  force  as 
a  technical  term  may  be  expressed. 

The  fact  that  baptisma  in  the  New  Testament,  means  im- 
mersion, is  very  far  from  showing  that  the  word  "  immersion" 
is  in  all  respects  an  equivalent  for  it  in  English.  Its  exact 
force  as  employed  by  the  sacred  writers, — the  idea  which  it 
convoys  to  the  mind  of  the  reader,  and  the  full  expression  of 
which  is  essential  to  a  proper  translation  of  the  term  into  our 
own  language,  is  inseparably  identified  with  its  technical  or 
appropriated  use  or  application.  This  remark  is  merely  the 
recognition  of  a  principle  of  translation  universally  admitted 
as  indisputable,  and  which  no  skilful  translator  feels  at  liberty 
to  disregard.  We  are  accordingly,  as  will  be  obvious  on  in- 
vestigation, shut  up  to  the  conclusion  that  the  only  term  by 
which  baptisma  can  be  accurately  and  fully  expressed  in 
the  English  language  is  thi  word  bai-tism  understood  accord- 
ing to  its  real  and  only  pioper  import 

Baptisma.,  it  is  true,  is  not  a  term  expressive  of  strictly  re- 
ligious, or  spiritual  ideas,  in  the  same  sense  that  this  may  be 
affirmed  of  mctanoia,  repentance, palingenesia,  regeneration, 
and  many  similar  terms,  inasmuch  as  it  designates  an  exter- 
nal act,  immersion,  and  this  act  is  equally  what  its  name  im- 
ports whether  performed  for  secular  or  religious  purposes.  In 
the  New  Testament,  however,  it  has  a  special  application,  an 
appropriated  or  technical  use,  which  fails  of  being  expressed 
by  the  simple  terms  "  immersion,"  "  dipping,"  ''submersion," 
etc.  The  English  term  "Convention"  in  its  simple  distinct- 
ive import,  denotes  a  meeting, — a  meaning  which  is  insepar- 


?HB  ENGLISH  WORD  BAPTISM.  5 

able  from  it  in  the  whole  range  of  its  use  in  the  language. 
By  being  appropriated,  however,  to  a  particular  kind  of  meet- 
ing, it  has  acquired  a  force,  or  conveys  to  the  mind  an  idea, 
different  from  that  expressed  by  the  simple  word  "  meeting  **' 
nor  would  it  be  possible  to  render  it  with  exactness  into  ano- 
ther language  by  a  word  simply  synonymous  with  the  latter 
term.  The  usage  with  respect  to  baptisma  in  the  New  Tes- 
tament is  altogether  analogous. 

NOTHING  "BAPTISM"  IN  THE  ONLY  PROPER  IMPORMF  THE 
TERM  BUT  IMMERSION. 

That  the  WGrd  baptism,  having  been  in  familiar  use  in  the 
language  for  nearly  five  centuries,  is  (like  the  terms  "  apos- 
tle," "  evangelist,"  "  heresy,"  "  sabbath,"  and  a  great  varie- 
ty of  other  words  originally  derived  from  the  Greek  or  He- 
brew,) in  all  respects  an  English  ivord  will  be  readily  and 
universally  admitted.  Nor  will  it  be  denied  by  any  one  who 
has  proper  views  of  the  nature  of  the  rite  which  it  designates, 
that  in  its  only  true  and  proper  meaning  it  denotes  immersion* 

No  ONE  CAN  BE  TRULY  BAPTIZED  WHO  IS  NOT  IMMERSED.  What- 
ever lacks  this  characteristic  is  not  baptism  in  the  proper 
sense  of  the  terra.  The  propriety  of  this  position,  in  main- 
taining which  the  advocates  of  immersion  have  always  been 
united,  is  obvious  from  the  fact  that  when  the  word  was  in- 
troduced into  the  language  it  was  appropriated  to  a  rite  claim- 
ing to  be  of  Christ's  appointment,  and  it  was  conceded  that 
whatever  was  the  nature  of  that  appointment,  such  and  such 
only  must  be  true  baptism. 

It  is  susceptible,  moreover,  of  the  clearest  historical  proof] 
that  the  word  was  generally  regarded  as  having  the  same  im- 
port, as  it  was  applied  to  the  same  rite,  with  the  German  lau- 
fen  and  the  Dutch  doopen,  (each  meaning  to  dip  or  immerse,) 
and  designating,  like  them,  as  its  recognized  characteristic  im- 
port, the  act  of  immersion,  although,  like  them,  occasionally 


6  PROPER    IMPORT    OP 

applied  to  what  was  accepted  as.  an  admissable  substitute  for 
the  original  rite,  to  what  was  conceived  to_be  baptism  in  effect, 
though  not  in  form.  In  both  of  these  respects  fa«/e  (immer- 
sion) in  German,  and  baptismln  English,  were  alt.  gether  sy- 
nonymous and  corresponding  terms.  Hence, — in  connection 
with  the  natural  mode  of  construe  Lion  adapted  to  direct  at- 
tention specifically  to  the  element  or  means  brought  into  re- 
quisition in  observing  the  rite  of  baptism,  to  wit,  "  baptizing 
with  water  J'  distinguishing  water  baptism  from  the  baptism 
of  the  Spirit,  and  answering  entirely  to  the  Greek  construc- 
tion occurring  in  Luke  3:  16;  Acts  1  :  5,  11:  16,  (see  following 
treatise  pages  34  and  15), —  the  customary  phraseology  which 
for  a  long  time  continued  prevalent,  was  u  baptizing  in,"  as 
''  baptizing  in  water,"  corresponding  exactly  with  the  con- 
struction of  the  Greek  term  baptizo  in  Mat.  3  :  11  ;  Mark  1, 
8  ;  John  1  :  26  ;  etc.,  (see  pages  7 — 9,)  and  showing  conclu- 
sively that  the  word  was  understood  and  familiarly  used 
as  an  appropriate  term  for  expressing  a  specific,  definite 
act,  an  act  which  was  from  the  nature  of  the  case,  an  im- 
mersion. After  the  perversion  of  the  ordinance,  and  the 
consequent  perversion  or  misapplication  of  the  word  de- 
signating it,  had  become  more  extended,  the  Baptists  ap- 
peared in  England,  main  aining  that  nothing  could  be  pro- 
perly  called  baptism  but  immersion.  Hence  their  familiar 
use  of  the  expressions  "baptized  men,"  "  the  baptized,"  etc., 
as  distinguishing'the  subjects  from  those  merely  "sprinkled." 
Hence,  also,  their  characteristic  appellation,  Baptists — those 
who  "  baptize."  Nor  has  the  denomination  as  such  ever  ad- 
mitted that  any  were  truly  "baptized  "  who  were  not  im- 
mersed. And  it  is  owing  chiefly  to  their  influence,  diffusing 
correct  views  of  the  thing  des:gnate  1,  thai  the  word  has  as 
acti  ally  used  to  such  an  extent  retained  its  proper  force  ;  and 
that  so  large  a  proportion  of  those  using  the  English  language, 


THE    RNOLlSil    WORD    BAPTISM.  / 

not  Baptists  merely,  but  great  numbers  in  Piedobaptist  com- 
munities, readily  concede  that  nothing  is  baptism  in  the  New 
Testament  use  of  the  term,  but  immersion. 

Another  cause  which  has  operated  powerfully  in  preserv- 
ing for  the  term  its  appropriate  force,  is  its  use  in  the  New 
Testament  and  in  the  familiar  discourse  of  Christians,  in  va- 
rious figurative  applications,  which  find  their  only  explana- 
tion in  an  allusion  to  the  idea  of  immersion.  Is  it  said  that 
these  decide  nothing  with  respect  to  the  literal  acceptation  of 
the  term  ?  We  ask,  where  does  a  figure  find  its  origin  but 
in  a  reality  ?  How  can  the  word  when  figuratively  used, 
direct  the  mind  to  the  idea  of  immersion,  Unless  this  idea  is 
in  some  way  incorporated  with  its  proper  literal  import  ?  It 
is  as  true  now,  that  it  properly  expresses  the  distinctive, 
characteristic  idea  of  immersion  or  whelming,  as  when 
a  celebrated  divine  of  the  Church  of  England  in  a  former 
age,  remarked,  in  commenting  on  Mat.  3:  11,  "  The  Spi- 
rit under  the  Gospel  is  compared  to  water,  and  that  not  a  little 
measure,  to  sprinkle  or  bedew,  but  to  baptize  the  faithful  in." 

As  we  cannot  assume  that  the  word  in  such  passages  as 
Mat.  20  !  22  ;  Mark  10  :  38,  "  Are  ye  able  to  be  baptized  with 
the  baptism  that  I  am  baptized  with,"  is  without  meaning,  so 
it  is  impossible  to  attach  to  it  any  meaning  that  does  not  in- 
volve the  figure  of  an  immersion  or  overwhelming.  The 
idea  of  purifying,  wetting,  washing,  sprinkling,  etc.,  is  never 
suggested  to  the  mind  of  the  reader.  The  remark  of  Dr. 
Bloom  field,  suggested  by  the  recognized  import  ot  the  term  in 
Mat.  20  :  22,  is  one  in  which  all  Predobaptist  commentators 
of  note,  are  constrained  to  unite,  "This  metaphor  of  immersion 
in  water  as  expressive  of  being  overwhelmed  by  affliction, 
is  frequent  both  in  Scriptural  and  classical  writers."  The  im- 
port of  the  term  as  a  designation  of  the  gospel  ordinance  is 
thus  fixed  beyond  the  possibility  of  successful  denial.     It  is 


8  PROPER   IMPORT    Of 

useless  to  urge  the  authority  of  modern  dictionaries  with 
definitions  conformed  to  sectarian  views  and  practices.  On 
this  point,  as  with  reference  to  the  word  "priest,"  so  perverted 
in  modern  usage,  and  many  similar  terms,  the  New  Testa- 
ment becomes,  in  connection  with  the  established  usa^e  no- 
ticed above,  its  own  lexicon,  and  the  best  of  all  possible  lexi- 
cons,— an  authority  from  which  there  is  no  appeal. 

THE   ONLY  REASON  URGED  FOR   ITS  REJECTION  ITS  MISAPPLICA- 
TION—THIS INSUFFICIENT. 

All  arguments  for  the  rejection  of  the  word  as  a  Scrip- 
tural term,  must,  therefore,  be  founded,  not  on  the  ground 
that  its  characteristic,  proper  import  is  not  to  immerse,  but 
on  its  misapplication  or  abuse.  The  utmost  that  can  be 
urged  is,  that  in  consequence  of  a  perversion  of  the  rite,  it 
has  become  extensively  perverted  or  misapplied ;  it  is  applied 
to  acts  which  it  does  not  properly  designate,  which  are  in 
reality  not  baptism.  This,  we  believe,  is  the  full  extent  of 
the  objection  urged  against  its  continued  use.  And  it  only 
remains  for  us  to  inquire  whether  the  perversion  or  misap- 
plication of  a  religious  term  is  in  itself  a  sufficient  reason  for 
its  rejection.  The  whole  question  is  brought  to  this  single 
issue,  Is  the  fact  that  what  in  reality  is  not  baptism,  is,  by  a 
perversion  of  speech,  extensively  called  such,  a  sufficient 
reason  for  rejecting  the  word  as  a  Scriptural  term  1  If  we 
take  the  affirmative,  we  must  in  order  to  maintain  the  slight- 
est claim  to  consistency,  advocate  a  similar  rejection  with 
respect  to  all  other  religious  terms  similarly  situated.  A 
general  principle  assumed  with  reference  to  a  particular 
case,  while  in  numerous  other  cases  precisely  similar,  it  is 
unhesitatingly,  and  on  good  grounds  rejected  as  inapplicable, 
betrays  its  own  want  of  soundness,  and  is  entitled  to  no 
regard. 

There  are  few  religious  terms  in   the  language   which 


THI    EN    LISH    WORD    BAPTISM.  9 

have  not  been  subjected  to  extensive  perversion,  in  conse- 
quence of  which  they  convey  to  the  minds  of  multitudes 
ideas  widely  at  variance  with  their  true  import.  In  most 
cases,  however  it  would  be  considered  the  height  of  folly  to 
reject  their  use  as  Scriptural  terms,  and  thus  leave  them  as 
such  in  the  undisturb°d  possession  of  the  enemies  of  the 
truth. 

Few,  for  example,  would  contend  for  the  rejection  of  the 
word  "deacon"  ;  although  it  was  introduced  into  the  lan- 
guage under  circumstances  far  less  favorable  to  a  general 
recognition  of  its  proper  import,  than  existed  in  the  case  of 
the  word  "  baptism"  ;  and  it  is  still  extensively  applied  by 
numerous  bodies  of  Christians,  as  the  church  of  England, 
the  Episcopal  and  Methodist  churches  of  this  country,  to 
those  who  are  not  deacons  in  any  Scriptural  acceptation  of 
the  term. 

Again,  the  word  "regeneration"  in  the  confessions  of  faith 
and  familiar  usage  of  the  majority  of  those  using  the  Eng- 
lish language,  is  used  with  reference  to  transactions  in 
which  nothing  like  regeneration  in  the  true  sense  of  the 
word,  is  even  involved.  And  this  has  led  to  a  very  general 
misapprehension  of  its  real  import  in  the  New  Testament, 
as,  for  example,  in  the  phrase  Tit.  3  :  5,  "the  washing  of 
re  genera  lion'1 — language  which  is  almost  invariably  misap- 
plied by  certain  classes  of  Christians.  But  who  regards 
this  as  a  sufficient  reason  for  abandoning  the  use  of  the  word 
as  a  Scriptural  term? 

Again,  the  perversion  of  the  word  "church"  is,  to  say  the 
least,  quite  as  extensive  as  that  of  the  word  "  baptism"  ;  and 
withal  far  more  disasterous  in  its  consequences,  inasmuch 
as  it  relates,  not  to  a  single  ordinance  of  the  church  merely, 
but  to  the  conceptions  formed  of  its  organization  in  general, 
its  vital  relations  to  the  world  and  to  the  kingdom  of  Christ. 


10*  PROPER    IMPORT   OF 

And  yet  there  are  few,  perhaps  none,  who  would  contend 
that  on  this  account  it  should  be  rejected,  and  expunged 
from  the  word  of  God.  And  the  ground  of  this  decision  is 
found  in  the  fact,  that  understood  according  to  its  true  im- 
port, it,  like  "baptism,"  expresses  precisely  what  is  ex- 
pressed by  the  original  term. 

The  same  remarks  are  applicable  to  a  great  variety  of 
Scriptural  or  religious  terms  in  familiar  useamongChristians. 
Who  has  not  observed  that  the  words  "  grace"  "  repen- 
tance," "  faith,"  "  salvation,"  "justification,"  "  conversion," 
"christian,"  "gospel,"  'evangelical,"  etc.,  are  as  familiar  in 
the  language  of  the  Unitarian,  the  Universalist,  the  transcen- 
dentalism the  rationalist,  as  in  that  of  the  true  and  spir- 
itual christian  ?  They  are  familiarly  applied  to  a  thousand 
ideas  which  are  entirely  foreign  to  their  proper  import.  And 
the  reader  is  frequently  far  more  in  danger  from  this  per- 
verted use  of  them,  of  being  beguiled  into  error,  than  is 
possible  in  the  case  of  the  -word  "  baptism".  But  ought  they 
on  this  account,  we  repeat,  to  be  rejected  as  Scriptural  terms 
by  the  friends  of  truth,  and  as  such  left  to  become  the  ex- 
clusive property  of  the  advocates  of  error? 

THE   WORDS    BAPTIZE    AND    BAPTISM    CORRECTLY    UNDERSTOOD 
THE  ONLY  PROPER  TRANSLATION  OF  THE  ORIGINAL  TERMS. 

Having  thus  shown  that  nothing  is  real  baptism  but  im- 
mersion ;  that  this  was  early  recognized  as  the  proper  char- 
acteristic import  of  the  term,  a  meaning  which  it  has  never 
lost ;  that  it  is  in  effect  so  defined  in  the  New  Testament 
itself;  and  that  there  exists  no  reason  for  its  rejection  which 
does  not  apply  with  equal  force  in  the  case  of  a  large  class 
of  religious  terms  which  it  is  universally  admitted  ought  to 
be  retained  ; — we  proceed  directly  to  the  illustration  of  the 
proposition  stated  at  the  commencment  of  this  discussion,  to 
wit,  the  words  "baptize"  and  "baptism"  understood  according 


THE  ENGLISH  WORD  BAPTISM.  11 

to  their  true  or  proper  import,  -.re  the  only  accurate  or  pro- 
per expression  or  translation  in  English  of  the  words  baptizu 
and  baptisma  as  applied  in  the  New  Testament  to  the  rite  of 
Christian  profession. 

That  these  terms  when  thus  applied,  are  used  in  a  techni- 
cal or  appropriated  acceptation,  is  too  obvious  to  escape  the 
observation  even  of  the  most  inattentive  reader,  They  have 
acquired  a  use  by  which,  (as  in  the  case  of  "  ecclesia'' 
church,  etc.,)  they,  of  their  own  force,  or  without  any  qua- 
lifying adjunct,  present  to  the  mind,  not  the  simple  idea  of 
immersion  or  dipping,  but  the  precise  idea,  which  to  the  mind 
of  one  understanding  the  act  e- joined  to  be  immersion,  is  ex- 
pressed in  English  by  the  words  baptize  and  baptism.  The 
import  of  the  phrase"  One  Lord,  one  faith,  one  baptism,''' 
is  not  fully  given  in  the  rendering  "  one  immersion"  or  "one 
dipping."  What  is  expressed  is  not  "immersion"  simply,  still 
less  one  act  of  immersion  in  distinction  from  many.  The  original 
term  appropriately  designates  t lie  rite,  and  the  only  proper  de- 
signation of  that  rite  in  the  English  language  is  baptism.  The 
"  antitype,"  mentioned  in  1  Pe*.  3  :  20,  is  not  found  in  "  im- 
mersion" simply,  but  in  that  immersion  which  is  "  baptism." 
The  apostle  in  Col.  2  :  12,  did  not  mean  simply  to  say,  that 
Christians  are  "  buried  with  Christ"  in  being  buried  in  im- 
mersion, but  by  being  buriea  in  that  kind  of  an  immersion 
appropriately  designated  "  baptism."  A  similar  deficiency  per- 
tains to  the  expressions,  "  The  immersion  of  John,  (instead 
of  the  '  baptism'  of  John),  was  it  from  heaven?"  "immersed 
unto  John's  immersion,"  etc.  Nor  is  this  deficiency  less  ap- 
parent in  the  use  of  the  verb  immerse  for  baptize.  The  de- 
claration in  Acts  9  :  18-19  respecting  Saul  of  Tarsus  in 
his  state  of  weakness,  is  not  simply,  that  "  he  arose  and  was 
immersed  ;  and  receiving  meat  he  was  strengthened."  An 
immersion  of  the  body  for  other  purposes  than  those  of  bap- 


**  PROPER    IMPORT    OF 

tism,  would  have  been,  under  the  circumstances,  altogether 
natural,  and  would,  moreover,  have  accorded  entirely  with 
the  ancient  Jewish  customs.  £ee  Luke  1 1  :  38,  where 
identically  the  same  form  of  the  original  term  is  employed 
in  an  unappropriated  sense, — the  reference  being  to  the 
custom  of  immersing  the  body  in  water  so  prevalent 
among  the  Jews,  and  so  well  authenticated,  (as  noticed  on 
pages  21-24  of  the  ensuing  work,)  by  the  testimony  of  the 
early  Christian  Fathers  and  the  Rabbinical  writings.  But 
in  addition  to  this  general  sense,  the  term  had  acquir- 
ed an  appropriated  or  technical  force,  corresponding  with 
that  of  our  word  baptize  used  in  its  true  sense ;  and  it  is  in 
this  well  known  and  familiar  acceptation  that  the  sacred  his- 
torian uses  it  in  Acts  9:18;  and  hence  he  says  speci- 
fically that  "  he  arose  and  was  baptized."  The  remark 
"  John  was  baptizing  in  Enon,"  conveys,  like  the  original 
expression,  the  idea  that  he  was  performing  a  transaction 
which  was,  not  "  immersion"'  merely,  but  "  baptism."  The 
inquiry  of  the  Eunuch,  as  he  came  to  "a  certain  water," 
was  not  simply,  "  See  here  is  water,  what  doth  hinder  me  to 
be  immersed"  To  this  he  could  not  have  imagined  that 
any  obstacle  or  hindrance  would  be  interposed.  But  (al- 
though the  idea  of  baptism  is  now  for  the  first  time  intro- 
duced into  the  narrative),  he  is  universally  understood,  from 
the  simple  well  known  force  of  the  original  term,  as  inquir- 
ing specifically   "  What  doth  hinder  me  to  be  baptized." 

The  instances  of  figurative  application  of  the  term  in  the 
New  Testament  also  indicate  a  reference,  not  simply  to  the 
idea  of  immersion  or  overwhelming,  but  equally,  and  not 
less  clearly  to  the  rite  to  which  it  is  technically  applied.  In 
the  expression,  Luke  12  :  50  "I  have  a  baptism  to  be  bapti- 
zed with,''  there  is  manifest  allusion  not  merely  to  the  sim- 
ple idea  of  an  immersion,  but  of  an  immersion  that  was  cus- 


THE   ENGLISH   WORD   BAPTISM.  13 

tomarily  administered  or  performed,  and  for  a  specific  pur- 
pose. In  the  obvious  harshness  resulting  from  the  use  in 
the  case  of  an  unappropriated  term,  as  "  I  have  an  immer- 
sion to  be  immersed  with,"  is  probably  to  be  found  the 
reason  that  in  Bernard's  version  of  the  New  Testament, 
the  original  term  is  actually  suppressed,  and  one  of  entirely 
different  import  introduced  in  its  place,  to  wit, "  I  have  an  im- 
mersion to  undergo  !  It  avails  nothing  to  urge  that  this 
paraphrase  expresses  the  general  sense  of  the  passage. 
Our  Lord,  with  his  mind  upon  the  rite  which  he  himself  had 
already  observed,  evidently  had  a  special  reason  for  saying, 
"  I  have  a  baptism,"  not  to  "  undergo,"  but  "  to  be  baptized 
with."  And  this  purpose  is  not  secured  by  suppressing 
the   term,  and  substituting  for  it  one  of  different  import. 

In  the  foregoing  suggestions  is  probably  to  be  found  the 
explanation  of  the  fact  that  the  rite  in  the  New  Testament, 
(unless  we  regard  as  an  exception  Heb.  6  :  2,  in  which  a 
form  of  the  plural  is  used,  and  in  which  there  is  a  two-fold 
reference)  is  uniformly  designated,  not  by  the  term  which  in 
classic  Greek  denotes  an  immersion,  to  wit,  baptismos,  but 
by  a  word  which  according  to  ordinary  Greek  usage,  means 
something  immersed, — baptismct.  In  the  New  Testament 
it  is  applied  to  that  of  which  immersion  may  be  affirmed  or 
predicated  in  another  respect,  to  wit,  a  rite  of  which  the  act 
involved  is  immersion.  But  however  the  usage  may  be 
accounted  for,  it  is  undeniable  that  both  baptisma  and  bap- 
tizo  are  used  by  the  sacred  writers  in  a  technical  or  appro- 
priated sense,  which  finds  its  only  representatives  in  Eng- 
lish in  the  words  baptism  and  baptize  understood  according 
to  their  real,  their  only  proper  import.  In  this  there  is  no- 
thing peculiar  in  their  use.  They  merely  follow  the  analo- 
gy of  numerous  other  religious  terms  occurring  in  the  Sa- 
cred Scriptures. 


14:  PROPER    IMPORT   OF 

The  Greek  term  angellos  properly  means  messenger,— aeS 
Mat.  11:10,"  behold  I  send  my  messenger  before  thy  face,'* 
— a  meaning  which  is  inseparable  from  it  in  all  its  variety  of 
usage.  In  the  New  Testament,  however,  it  usually  has  an  ap- 
propriated acceptation  which  would  be  but  very  imperfectly 
expressed  by  our  word  "  messenger,"  and  which  finds  its  only 
proper  representative  in  English  in  a  word,  which  like  "  bap- 
tize," came  into  the  language  from  the  Greek — angel.  The 
expression  in  Mat.  13  :  39,  is  not  simply  "  the  reapers 
are  the  messengers  /" — messengers  they  are,  and  messen- 
gers they  are  here  designated,  but  not  messengers  simply, 
but  angelic  messengers — angels  ;  just  as  immersion  with  re- 
ference to  the  rite  of  Christian  profession,  is  not  immersion 
merely,  but  baptismal  immersion — baptism. 

Again,  the  proper,  generic  meaning  of  the  word  evangel- 
ion  is  glad-tidings,  a  meaning  which,  as  in  the  case  of  hap- 
tisma,  it  always  possesses.  In  the  New  Testament,  how- 
ver,  it  has  a  technical  or  appropriated  acceptation  which  is 
not  expressed  by  the  simple  term  "glad-tidings,"  and  which 
finds  its  only  proper  expression  in  the  word  gospel,  not,  how- 
ever, as  perverted  and  misapplied,  but  only  as  it  is  like 
"  baptize,"  understood  according  to  its  true  and  proper 
import. 

Another  apposite  illustration  is  found  in  the  use  of  the  word 
ecclesia,  which  properly  means  assembly  or  congregation, 
— see  Acts  15  :  41,  "  and  he  dismissed  the  assembly," — a 
meaning  which  it  never  loses, — see  Heb.  12  :  23.  In  addi- 
tion, however,  to  this  general  acceptation,  it  has  as  employed 
by  the  sacred  writers  a  technical  use  which  the  word  "  as- 
sembly" or  "  congregation"  fails  to  express,  and  which  is 
expressed  in  English  only  by  the  word  church.  This  term, 
although  not  less  perverted  than  the  word  "  baptize,"  and  al- 
though, in  consequence,  conveying,  to  say  the  least,  as  many 


T1IE  ENGLISH  WORD  BAPTISM.  15 

erroneous  ideas,  is,  nevertheless,  like  "  baptize,"  in  its  true 
import  an  exact  representative  of  the  original  term.  Nor 
can  its  place,  more  than  that  of  the  latter,  be  supplied  by 
another  term. 

Again,  the  word  diaconos  properly  means  minister  or  ser- 
vant, and  is  usually  so  rendered  in  the  New  Testament.  Be- 
sides  this  general  use,  it  has  also  an  appropriated  accepta- 
tion, in  which,  although  losing  no  part  of  its  customary  sig- 
nification, it  cannot  be  properly  rendered  by  the  term  **  minis- 
ter" or  ':  servant,''  The  expression  "  the  church  at  Philippi 
with  the  bishops  and  ministers  or  servants"  fails  to  give  the 
import  of  Phil.  1:1;  nor  is  1  Tim.  3 :  3  properly  expressed 
by,  "  the  servants  or  ministers  must  be  grave  ;"  although  the 
original  term  here  actually  means  "  minister"  or  "  servant/' 
(referring  to  the  li  serving''  or  tl  ministration,"  described  in 
Acts  6  :  1-2),  as  really  as  in  any  instance  of  its  occurrence. 
The  only  term  by  which  its  technical  use  can  be  expressed 
is  the  word  deacon  which,  although  originally  derived  like 
i(  baptize"  from  the  Greek,  and  not  less  perverted  in  its  use, 
is  universally  regarded  as  a  proper,  and  the  only  proper 
translation  of  the  original  diaconos  as  used  in  Phil.  1  :  1,  and 
1  Tim.  3  :  8. 

A  single  additional  illustration  must  suffice.  The  simple, 
characteristic  import  of  the  Hebrew  term  sabbath,  is  "  rest;*-' 
nor  is  it  ever  used  in  any  other  sense.  And  yet  its  appropri- 
ate translation  in  the  Sacred  Scriptures — the  only  term,  in 
fact,  by  which  it  can  be  properly  translated, — is  not  <;  rest," 
but  the  word"  sabbath,''  which,  like  "  baptize"  has  become 
in  all  respects  an  English  word,  and  is  used  in  the  same*  tech- 
nical sense  as  the  original  term. 

It  accords  with  all  analogy  with  respect  to  similar  terms, 
therefore,  that  while  baptisma  means  immersion,  the  requisi- 
tion as  indicated  by  its  technical  or  appropriated  use  in  the 


16  PROPER  IMPORT    OF 

New  Testament,  is  not  simply  to  be  immersed,  but  to  be  "bap- 
tized, the  English  term  being  in  its  true  or  proper  import  an 
exact,  and  the  only  proper  expression  of  the  Greek. 

TRANSLATION  OF  THE  TERM  INTO  THE  LANGUAGES  OF  THE 
nEATHEN. 

These  remarks  strikingly  illustrate  the  advantage  of  the 
English  language  in  the  expression  of  Scriptural  ideas, 
over  the  languages  of  the  heathen.  In  no  one  thing  does 
the  missionary  experience  more  embarrassment  or  difficulty 
in  translating  the  Scriptures  into  a  heathen  tongue,  than  in 
its  poverty  of  religious  terms,  terms  having  a  special  religious 
application.  In  the  lack  of  these,  his  obvious  duty  is,  instead 
of  introducing  into  his  translation  mere  barbarisms,  to  "  ex- 
press the  meaning  of  the  original  as  exactly  as  the  nature  of 
the  language  will  permit."  Having  no  word  denoting '"'gos- 
pel," he  must  employ  some  term  expressive  of  the  simple,  cha- 
racteristic import  of  "  evangelicn" — glad-tidings  (which  to 
the  mind  of  the  Greek  reader  was  just  as  apparent  as  that  of 
baplisma,  and  can  just  as  readily  be  expressed  in  another  lan- 
guage); and  then  leave  it  gradually  to  acquire  the  same  ap- 
propriated acceptation  as  is  possessed  by  "  evangelion"  in 
Greek,  or  "  gospel"  in  English.  The  Hebrew  word  "  sab- 
bath.'' if  he  give  its  meaning  at  all — a  meaning  which  is  in 
all  respects  as  specific  and  as  obvious  as  that  of  baptisma, — 
he  must  translate  by  some  term  meaning  simply  "rest,"  as 
"  the  seventh  day  is  the  rest  of  the  Lord  thy  God,"  Ex,  20  : 
10, — and  await  the  time  for  it  to  acquire  the  technical  force 
possessed,  both  in  Hebrew  and  English,  by  the  word  tl  Sab- 
bath,'' In  the  lack  of  any  term  to  answer  to  our  word 
"  church,"  he  can  do  no  more  than  designate  the  primitive 
churches  "  assemblies"  or  ci  congregations,"  hoping  that  the 
term  thus  employed  will  ultimately  acquire  the  distinctive 
force  of  our  word  "  church."  "Without  a  term  to  supply  the 
place  of  our  word  '^repentance,''  he  must  translate  "metanoia" 


THE    BNGLISH   WORD    BAPTISM.  17 

by  some  general  terra,  which  will  best  convey  the  idea  of  a 
penitent  change  of  feeling  and  purpose,  and  leave  it  to  be- 
come identified,  by  continued  use,  with  the  peculiar  idea  at- 
tached by  evangelical  Christiana  to  our  word  "  repentance." 

Where  the  religious  or  Christian  literature  of  a  people  is 
for  the  first  time  to  be  formed,  this  work  of  appropriation  is 
comparatively  easy.     In  the  English  language,  however,  this 
has    already   been   accomplished;     and   in   most    eases    in 
such  a  manner  that    any    change,    even    on  supposition   it 
were  desirable,  would  now  be  impossible.     We  have  terms  ex- 
pressive of  the  techuical  force  of  <c  evangelion,"  ''  metanoia,'' 
M  palingenesia,"  tl  diaconos,"  <;  ecclesia,"  "  sabbath,"  "  bap- 
tismal'   etc.,    as   gospel,   repentance,  regeneration,  deacon, 
church,  sabbath,  baptism,  etc.,  and  although  they  are  abused 
and   misapplied,    there    will   be   found  to  exist  an  impossi- 
bility of  supplanting  them,  and  supplying  their  place  by  others. 
The  ideas  which  they  express  as  used  in  the  New  Testament, 
have  become  so  identified  with,  and  inseparable  from  them, 
that  they  admit  of  no  substitutes.     It  will  always  be  obliga- 
tory on  those  using  the  English  language  to  embrace  and  obey 
the  "  gospel,"  as  the  systsm  of  truth  and  salvation  revealed 
by  Christ,  although  many  things  familiarly  called  the  gospel, 
they  cannot  too  carefully  avoid.     The  appropriate  designation 
of  a  company  of  believers  organized  according  to  the  principles 
of  the  gospel,  will  always  be  a  Christian  "  church ;"  nor  will 
the  identification  of  the  name  with  a  corrupt  hierarchy,  a  state 
establishment,  etc.,    familiarly  called.  "  churches,"  ever   re- 
lease the  disciples  of  Christ  from  the  obligation  of  entering, 
in  addition  to  becoming  members  of  a  Christian  "  congrega- 
tion," into  a  veritable  church  relationship.  Baptist  churches, 
in  speaking  of  the  order  of  church  officers  mentioned  in  Tim. 
3  :  8,  and  whose  appropriate  work  is  indicated  in  Acts  Q  :  1,  2, 

will  doubtless  always  continue  to  designate  them  by  their  dis- 

2* 


18  PROPER   IMPORT   OF 

tinccive  and  all-sufficient  appellation,  "  deacons ;"  and  that 
without  exposing  themselves  to  the  charge  of  seeming  to 
sanction  the  different  orders  of  the  ministry  in  the  Romish  or 
Episcopal  hierarchies,  in  connection  with  which  the  term  is 
so  extensively,  though  improperly,  used.  What  is  express- 
ed by  the  terms  "  repentance"  and  "  regeneration"  will  al- 
ways be  an  all-sufficient  evidence  of  an  interest  in  the  bless- 
ings of  the  gospel,  although  a  thousand  things  not  affording 
this  evidence,  may  continue  to  be,  as  now  they  are,  famili- 
arly called  by  these  names.  And  so  "  baptism"  will  always 
be  the  appropriate,  and  the  only  appropriate  designation  of 
that  rite  instituted  by  Christ  as  a  means  of  professing 
his  gospel,  however  much  the  term  may  be  abused 
by  those  who  seek  to  identify  with  it  ideas  entirely  foreign  to 
the  real  nature  of  the  thing  designated.  Simply  to  be  "  im- 
mersed," is  not  to  be  "  baptized  •"  nor  will  the  time  ever  ar- 
rive when  this  can  be  affirmed  in  truth, 

It  avails  nothing  to  urge,  that  even  if  the  substitution  were 
made,  and  it  were  asserted  in  the  passages  relating  to  bap- 
tism, not  that  they  were  "  baptized,"  but  simply  that  they 
were  "immersed,"  that,  in  most  cases  at  least,  it  might  easily 
be  inferred  from  the  connection,  that  the  immersion  was  for 
the  purpose  of  baptism.  The  same  is  truo  of  almost  every 
technical  religious  term  in  the  New  Testament.  Were  the 
word  angellos  to  be  rendered  simply  "  messenger,"  the  con- 
nection might  enable  us  to  determine  when  it  should  be  under- 
stood of  angelic  messengers,  or  angels.  Were  we  to  translate 
the  word  ecclesia,  "  assembly,"  or  "  congregation,"  it  might  be 
possible  from  the  connection  to  determine  all  cases  of  refer- 
ence to  Christian"  churches."  The  question,  however,  is 
properly  and  simply  this,  Would  this  be  a  correct  expression 
or  translation  of  the  original  ?  Is  Mat.  13  :  25,  properly  ex- 
pressed by  the  phrase,  "  the  reapers  are  the  messengers  ?  or 
Mat.  18  :  17,  by  the  injunction,  "  If  he  shall  neglect  to  hear 


THfi   ENGLISH    WORD   BAPTISM.  19 

them,  tell  it  to  the  congregation  ?  In  these  cases  we  in- 
stinctively reject  the  substitution,  as  an  obvious  impropriety. 
And  yet  it  is  in  reality  equally  obvious  that  Eph.  4  :  5  does 
not  speak  of  "  one  immersion,"  or  "  onedippiug"  simply,  but 
of  "one  baptism"  It  is  not  less  certain  that  John  the  Baptist 
did  more  than  merely  to  "  immerse"  the  people  "  in  water," 
which  might  easily  have  been  done  for  other  purposes  than 
those  of  baptism, — and  we  cannot  resist  the  conviction  that  in 
his  use  of  baptizo,  without  any  qualifying  adjunct,  in  Mark 
1  :  8,  he  intended  to  express  more  than  this,  to  wit,  that  he  had 
"baptized  them  in  water."  Acts  9 ;  18,  moreover,  informs  us  not 
simply  that  Saul  after  his  period  of  fasting,  and  before  "  re- 
ceiving  meat"  was  "  immersed," — which  was  a  Jewish  cus- 
tom,— but  that  he  was  baptized.  The  apostle  in  Acts  10:  47 
alludes  to  "  water"  not  as  the  element  in  which  the  disciples 
might  be  -'immersed,"  or"  dipped,"  or  " plunged/"  simply, 
(none  of  these  terms  fully  express  the  idea),  but  in  which  they 
might  be  baptized.  He  inquired  specifically  and  solely  res- 
pecting their  baptism  in  the  true  sense  of  that  term — u  Who 
can  forbid  water  that  these  should  not  be  baptized  V — and 
there  is  no  other  term  in  the  language  which  expresses  the 
same  idea. 

It  avails  nothing,  moreover,  to  urge  against  the  plain  and 
undeniable  conclusion  at  which  we  have  thus  arrived,  that 
baptizo  and  baptismos — not,  however,  baptisma, — were  used 
by  Greek  authors  and  even  in  the  New  Testament,  in  an 
unappropriated  or  general  acceptation.  The  same  was  true 
of  ecclesia,  angellos,  diaconos,  metanoiay  and  numerous  other 
religious  terms.  And  yet  it  will  not  be  denied  that  they  just 
as  really  possess  a  distinct,  clearly  marked  additional  or 
technical  force,  which  can  find  its  only  appropriate  expression 
or  translation  in  English  in  the  words,  church,  angel,  deacon, 
repentance,  etc.     And  it  must  be  obvious  even  to  the  most 


20  PROPER    IMPORT   OP 

inattentive  reader  of  the  New  Testament,  that  precisely  the 
same  thing  is  true  of  the  word  baptlzo  (to  baptize.) 

EVILS  RESULTING  FROM  A  REJECTION  OF  THE  TERM. 

Having  thus  established,  beyond  all  ground  for  dispute,  the 
position  that  the  only  proper  expression  or  translation  in  the 
English  language,  of  baptisma  as  used  in  the  New  Testament, 
is  the  word  "  baptism"  understood  according  to  its  true  and 
only  proper  import ;  and  that  no  reason  can  be  urged  for  its 
rejection  which  does  not  apply  with  equal  force  in  the  case  of 
a  large  portion  of  the  religious  terms  in  the  language,  we  add 
a  few  suggestions  relating  to  the  consequences  of  its  rejection 
as  a  Scriptural  term  to  the  cause  of  truth. 

For  the  sake  of  illustration  we  call  attention  to  the  history 
of  baptizo  as  a  technical  term,  in  the  Greek  language.  For 
several  centuries  after  the  establishment  of  the  Christian 
church,  it  continued  to  be  applied  exclusively  to  acts  of  im- 
mersion. At  a  later  period,  upon  a  corruption  or  perversion 
of  the  ordinance,  it  began  to  be  used  with  reference  to  what 
was  permitted  in  extraordinary  cases  to  take  the  place  of  the 
original  rite,  as  a  substitute,  and  was  conceived  to  be  bap- 
tism in  effect,  though  not  in  act  or  in  form.  Acts  of  affusion 
by  thus  usurping  in  special  cases  the  place  of  the  rite,  usurped 
also  its  name,  and  were  technically  designated  baptisma  ;  while 
at  the  same  time  the  term  came  gradually  to  be  used  almost 
exclusively  in  the  technical  sense  which  it  now  possesses. 
Now  in  this  state  of  things,  what  was  the  duty  of  those  in  the 
Greek  churches  who  were  disposed  to  resist  the  innovation  ? 
Ought  they,  on  the  assumption  that  the  word,  in  its  technical 
use,  had  become  ^ambiguous"  or  "equivocal"  to  have  aban_ 
doned  it  as  a  Scriptural  term  ?  Ought  they,  on  the  plea 
that  it  did  not  as  technically  used  express  without  ambiguity 
to  the  minds  of  their  cotemporaries  its  original  import ;  that — 
»s  is  sometimes  urged  with  respect  to  the  English  word 
<(  baptize," — it  could  not  be  determined  with  certainty  what 


THE  ENGLISH  WoRD  BAPTISM.  2  1 

was  done  to  one  who  was  said  to  be  "  baptized  " — ought  they 
to  have  actually  expunged  it  from  the  Greek  Testament, 
and  have  supplied  its  place  with  some  alleged  "unequi- 
vocal" term  meaning  immersion,  as  katadusis  ?  The  conse- 
quence of  resorting  to  such  an  expedient  can  easily  be  ima- 
gined. The  word  baptisma  would  have  been  left  to  become 
appropriated  still  more  and  more  to  that  which  it  did  not  pro- 
perly designate  ;  and  the  mass  of  the  Greek  church  in  ad- 
hering to  the  original  name  of  the  rite,  would  have  adopted 
as  baptism  whatever  it  was  allowed  by  common  consent  to 
express.  All  attempts  to  convince  them  that  what  was  re- 
quired of  them  was  "  katadusis"  in  distinction  from  '»  bap- 
tisma"  would  have  been  useless.  Happily  for  the  cause  of 
truth  the  course  pursued  was  the  reverse  of  this.  It  was  very 
properly  maintained,  that  notwithstanding  this  abuse  and 
misapplication  of  the  term  in  its  technical  use,  which  a  cor- 
ruption of  the  ordinance  had  occasioned,  its  proper  im- 
port was  "immersion";  that  it  was  an  undeniable  misnomer 
to  speak  of  one  as  "  baptized"  who  had  not  been  im- 
mersed ;  and  that,  consequently,  all  acts  which  had  thus 
usurped  either  the  name  or  the  place  of  baptism  should 
be  abandoned.  This  was  a  position  which  carried  with  it  the 
evidence  of  truth  ;  and  the  result  is  seen  in  the  present  adher- 
ance  on  the  part  of  t  he  Greek  church  to  the  exclusive 
practice  of  immersion. 

The  Baptists  of  this  country  and  of  England  are  accom- 
plishing a  similar  work  among  those  who  use  the  English 
language  ;  and  the  success  which  has  attended  their  efforts 
thus  far  encourages  the  hope  that  the  time  is  not  distant 
when  the  use  of  the  words  "  baptize"  and  "  baptism"  in  con- 
nection with  mere  acts  of  sprinkling  or  wetting,  will  be 
accompanied  in  the  minds  of  the  great  mass  of  the  people, 
with  an  irrepressible  conviction  of  its  manifest  impropriety. 


22  PROPER  IMPORT  0? 

Let  them,  however,  abandon  the  use  of  the  word  as  a  Scrip-* 
tural  term,  and  leave  it  to  becomeidentifiedby  common  con- 
sent with  acts  to  which  it  is  improperly  applied,  and  they 
would  soon  have  occasion  to  feel  that  they  had  surrendered 
their  vantage  ground,- — foolishly  thrown  away  their  most  ef- 
fective weapon  for  defending  and  promoting  the  truth.  Th8 
mass  of  those  using  the  English  language  will  always  feel 
that  the  gospel  requirement  expressed  by  the  original  term, 
is  fully  met  in  their  being  "  baptized  ;"  that  to  be  "  bapti- 
zed" is  precisely  the  thing  enjoined,  and  all  that  can  be  re- 
quired ;  and  whatever  ideas  they  are  left  to  attach  to  that 
word,  such  will  be  their  course  of  action.  The  true  policy, 
therefore,  for  the  friends  of  the  truth,  obviously  is,  by  a  con- 
tinual use  of  the  term,  and  a  diffusion  of  a  knowledge  of 
the  facts  by  which  its  true  import  may  be  understood,  to  seek 
to  identify  it  in  the  conceptions  of  the  people  at  large,  ex- 
clusively with  the  idea  which  alone  it  properly  expresses, 
immersion.  There  should  be  no  relinquishment  of  the  po- 
sition so  long  and  so  successfully  maintained,  that  no  one 
can  be  truly  baptized  who  is  not  immersed. 

The  ultimate  design  of  the  following  treatise,  therefore,  is 
not  more  to  show  that  the  Greek  term  baptizo,  as  used  in 
the  New  Testament,  means  to  immerse,  than  to  promote  a 
familiarity  with  those  facts  which  will  lead  the  reader  to 
identify  this  idea  with  the  word  "  baptism."  The  word 
L'  bapiizj"  is  accordingly  not  unfrequently  employed  in  trans- 
lating passages  which  refer  to  immersion  for  secular  purpo- 
ses, where  the  word  "  immerse"  would  strictly  be  the  appro- 
priate term  to  express  the  idea.  The  substitution  in  such 
eases  is  made  in  order  to  render  it  more  apparent  to  the  eye 
of  the  reader,  that  the  original  term  i»  the  identical  one  oc- 
curring in  connection  with  the  rite  of  Christian  baptism.  For 
a  similar  reason  the  word  "  immersion"  is  sometimes  em- 


THE   ENGLISH   WORD   BAPTISM.  23 

ployed   as  a  designation  of  the  rite.    A  sufficient   explana- 
tion will  be  found  in  the  nature    of   the   argument.     The 
object  had  in  view  is  to  direct  attention  specifically  to  the  act 
involved  in  the  observance  of  the  rite  and  properly  designated 
by  its  name,  viewed  apart  from  its  nature  in  other  respects,  or 
as  distinguished  from  other  acts  claimed  to  be  baptism.     It 
is  so    used,   of  course,    in    perfect  consistency    with    the 
obvious   and    undeniable    fact,    that    the   only   appropriate 
and  distinctive  designation  of  the  rite  as  such  in  English  is 
"  baptism.''     There  is    the  utmost   propriety   in  represent- 
ing  that    bapiizo,  m   distinction   from    any    other     charac- 
teristic meaning  claimed   for  the  word,  as  to   wet,  to  wash, 
to  sprinkle,  etc.,  means  in  all  its  variety  of  usage,  specifically 
and  simply  to  immerse.     This  representation   so  common  in 
the  discussion  of  the  subject  of  baptism,  is, — although  the 
fact   is   frequently  overlooked, — in  entire  harmony  with  the 
obvious   fact,   that  in    the   New   Testament  the  term  pos- 
sesses an  additional  technical  force,  arising  from  its  appro- 
priated use,  which  finds  its  only  expression  in  English  in  the 
word  ll  baptism".     It  is  entirely  parallel  with  the  represen- 
tation, so   frequent  in  works  upon    church  polity,  that  the 
primitive  churches  in  distinction  from  any  thing  like  hierar- 
chies or  national   establishments,   were   simply    <c  congrega- 
tions,"   separate    congregations    of  believers   associated  for 
the  worship    of   God.     No  one,  however,  understands  this 
as    an   admission    that   the   word    "  congregration"    is    the 
appropriate     designation     in      English     of    the     primitive 
"  churches."     Nor    is    there    the    slightest    occasion    for 
any    greater    confusion   of   ideas   with   respect   to    the   re- 
lative   and    distinctive    import   of    the   words    "  baptize " 
and    "immerse"    as    used   in  controversial  works   on   the 
subject  of  baptism.     The  following  treatise  is  designed  to 
prove  that  the  original  term  "  baptizo"  in  the  whole  range 


24  PROPER  IMPORT  OF 

of  its  use  in  the  Greek  language,  as  far  down  as  to  the  fourth 
century,  was  uniformly  employed,  either  literally  or  figu- 
ratively, with  reference  to  the  specific  act  of  immersion.  At 
the  same  time  it  is  freely  recognized  as  equally  true,  and 
equally  obvious  that  in  the  New  Testament  it  has  a  techni- 
cal force  which  can  be  expressed  in  English  only  by  the 
word  "  baptize", — a  word  which  in  its  characteristic  and 
only  proper  import  corresponds  exactly  with  the  original 
term. 

CONCLUDING  REMARKS. 

In  the  light  of  these  facts,  we  are  constrained,  we  remark 
in  conclusion,  to  regard  the  substitution  of  "  immerse  "  for 
"  baptize,"  by  some  so  strongly  insisted  on,  as  being,  even 
on  the  ground  on  which  it  is  urged,  on  all  recognized  or 
admissible  principles  of  translation, 

1.  Unnecessary.  If  we  translate  "  baptizo  "  in  its  ap- 
propriated or  technical  use,  into  English  by  an  unappro- 
priated term  as  a  immerse  "  or  "  dip,"  why  not  apply  the 
same  rule  in  the  case  of  all  words  similarly  situated  ?  Why 
not  render  fl  ecclesia,"  which,  in  precisely  the  same 
sense  that  "  baptisma"  means  "  immersion,"  signifies  "  con- 
gregation "  or  "  assembly,"  which  is  always  used,  either 
literally  or  figuratively, — see  Heb.  12  :  23, — in  this  sense 
in  the  New  Testament,  which  presented  this  idea  to  the 
mind  of  the  Greek  reader  just  as  clearly  and  distinctly  as 
does  the  English  word  "  congregation"  or  "  assembly," — 
see  Acts  19  :  32, — why  not  render  it  by  these  unperverted, 
unequivocal  terms  ?  Why  become  exposed  to  the  charge 
of  "  obscuring  "  or  "  covering  up"  its  simple  characteristic 
import  by  employing  for  it  one  of  the  most  perverted  and 
ambiguous  terms  in  the  language  ?  Why  express  it  by  a 
word  which,  as  commonly  used,  designates  a  hierarchy,  a 
state  establishment,  a  Christian  sect  or  denomination,  a  house 


THE    ENGLISH   WORD    BAPTISM.  25 

of  religious  worship,  almost  every  thing  aside  from  the  simple 
idea  of  an  "  assembly  "  or  "  congregation  "  of  Chris- 
tians ?  Why  not  at  once  abandon  this  equivocal,  much 
abused  word  "  church?  "  Why  not  translate  "diaconos  " 
in  Tim.  3  :  8,  which  properly  means  " minister"  or  "ser- 
vant, "  in  precisely  the  same  sense  that  "  baptisma  "  means 
u  immersion,"  which  presents  this  idea  in  this  instance  to  the 
mind  of  one  reading  the  Greek  Testament,  with  as  much  g 
distinctness  as  in  its  use  in  John  12  :  26,  "  If  any  man  serve 
me,  let  him  follow  me,  and  where  I  am,  there  shall  my  servant 
be,"— why  not  then  translate  it  "  servant,"  "  The  servants 
must  be  grave  1 "  Why  render  it  by  a  term  which  is  ap- 
propriated to  the  officials  and  dignitaries,  "  deacons  ;'  and 
"  archdeacons," — certainly  not  the  arch-servants, — of  the 
Romish  or  Episcopal  hierarchies  ?  Why  consent  to  render 
il  hagioi"  which  properly  means  "  holy  persons"  by  a  word 
which  is  applied  by  way  of  distinction,  to  a  class  of  men, 
many  of  whom  were  among  the  worst  characters  whose 
names  have  ever  stained  the  pages  of  history  ?  Why  seem 
to  confound  the  primitive  Christians  with  the  "canonized  " 
prodigies  of  cruelty  and  depravity  of  Papal  Rome,  by  calling 
them  "  Saints  1  "  Why  designate  the  great  Propiciator  and 
Intercessor  of  the  gospel  by  a  term,  which  explained  by  any 
modern  application  of  it,  would  present  to  the  mind  the  most 
erroneous  and  repugnant  ideas, — '•'  the  High  Priest  of  our 
profession  ?  " 

Why  should  these  terms,  together  with  the  words 
"  regeneration,"  "  gospel,  "  "  christian,"  etc.,  terms  which 
have  always,  from  the  very  time  of  their  introduction  into 
the  language,  been  used  in  the  same  perverted  sense,  be 
scrupulously  retained,  in  preference  to  terms  unperverted, 
unambiguous,  expressive  of  the  simple  characteristic  import 
of  the  original  words  in  their  unappropriated  use, — while  at 


26  PROPER    IMPORT    OF 

the  same  time  it  is  represented  as  a  crime  to  continue  to 
designate  in  the  Sacred  Scriptures,  the  ordinance  of  Christian 
profession,  by  its  distinctive  and  only  appropriate  name 
"  baptism  ?  " — a  word  which  has  the  important  advantage 
over  lrost  of  the  terms  alluded  to,  of  having  come  into  the 
language  with  its  distinctive  import  fully  recognised  in  its 
customary  use, — whose  meaning  is  so  inseparably  identified 
with  its  various  figurative  uses  in  the  language,  that  it  can 
never  be  lost, — which  is  actually  explained  as  meaning  im- 
mersion in  the  New  Testament  itself;  and  which,  as  it  in- 
dicates exclusively  in  the  Scriptures  that  which  was  immer- 
sion, Baptists  have  always  maintained  is  improperly  applied  to 
any  other  transaction.  This  designation  of  the  ordinance, 
it  is  urged,  should  be  surrendered,  abandoned,  discarded 
as  a  Scriptural  term,  merely  because  a  portion  of  the  Chris- 
tian communit}'  persists  in  calling  that  baptism  which  is  not 
such  in  reality  ;  although  the  perversion  is  far  less  extended 
in  its  range,  and  is  far  more  easily  exposed,  than  that  of  most 
of  the  terms  which  are  so  unhesitatingly  retained.  We  are 
at  a  loss  to  determine  which  most  should  excite  our  surprise, 
the  presumption  or  the  palpable  inconsistency  of  such  a  de- 
mand. 

2.  The  substitution  of  "immerse"  for  "baptize"  would 
involve  a  positive  and  palpable  error  in  translation.  In- 
stead of  being  the  "  correction"  of  an  error,  it  would  be,  not 
merely  the  expunging  from  the  Word  of  God  of  the  proper 
expression,  but  the  introduction  into  its  place  of  one  actually 
unsuitable  and  defective.  If  it  be  an  error  to  translate 
"  angellos"  in  Mat.  13:  39,  "messenger",  or  "  ecclesia"  in 
Mat.  17:  18,  "congregation",  or  "sabbath"  in  Ex.  20:  10, 
"  rest,"  or  "  diaconos"  in  Phil.  1:  1,  "  servant",  it  is  equally 
an  error,  and  for  precisely  the  same  reasons,  to  translate 
''baptisma''  by  an  unappropriated  term  as 


THE  ENGLISH  WORD  BAPTISM.  27. 

"  clipping,"  when  there  is  in  the  language  a  icord  which  in 
its  true  import  expresses  the  meaning  with  exactness.  To 
make  the  substitution,  would  be,  not  as  in  the  case  of  our 
missionaries  to  the  heathen,  to  give  the  ordinance  a  distinc- 
tive name  in  the  language,  which  it  already  has, — the  name 
which  it  will  always  continue  to  have,  and  which  although  it 
may  be  perverted  or  improperly  used,  is  properly  applied  to 
no  transaction  which  does  not  involve  the  act  of  immersion  : 
— but  it  would  be,  on  the  contrary,  actually  to  set  aside  its 
appropriate,  distinctive  name,  and  to  attempt  to  supply  its 
place  with  an  unappropriated  term,  as  "immerse"  or  "dip," 
— a  term  which  would  always  from  the  necessity  of  the  case 
be  used  in  distinction  from  the  well  known  designation  of 
the  rite  as  such  "  baptism," — just  as  katadusis  was  used 
in  distinction  from  baptisma  in  the  Greek  language,  al- 
though having  the  same  generic  or  characteristic  sense 
with  it.  The  missionary  is  obliged  in  such  cases  from 
necessity  either  to  employ  some  term  of  general  import  ex- 
pressive of  the  simple,  generic  sense  of  the  original  word, 
and  to  seek  to  give  it  an  appropriation  as  the  distinctive 
name  of  the  object  designated,  or  else  to  select  some  word 
of  analogous  use  already  appropriated  to  heathen  ideas  or 
customs  or  institutions,  and  give  it  a  new  appropriation, 
leaving  it,  of  course,  to  possess  all  the  ambiguity  naturally 
resulting  from  this  two-fold  appropriation.  The  word  "  ec- 
clesia"  must  either  be  rendered  simply  "  congregation;"  or 
some  term  must  be  selected  and  appropriated  which  is  al- 
ready used  with  reference  to  a  heathen  religious  community, 
composed,  perhaps,  chiefly  of  the  priesthood,  or  at  least  of 
the  devotees  of  idolatrous  worship.  In  either  case  its  use  in 
the  New  Testament  must  be  accompanied  with  the  explanation 
of  the  living  teacher  indicating  that  as  thus  used  it  is  to  be 
o 


28  PROPER    IMPORT    OP 

taken  alone  in  its  Christian  acceptation.  The  words  "  epis- 
eopos,"  "  diaconos,"  u  poimen"  must  either  be  rendered  in 
accordance  with  their  simple,  generic  sense,  "  overseer,'7 
"servant,"  "shepherd"  (not  "pastor");  or  terms  must  be 
employed  already  having  a  somewhat  analogous  appropri- 
ation, leaving  the  reader  in  danger  of  confounding  the  offi- 
cers of  the  Christian  church  with  the  civil  or  religious  func- 
tionaries of  the  heathen.  The  mode  of  designation  in  either 
case  must  be  far  less  explicit  than  that  by  which  in  the 
English  New  Testament  are  presented  to  our  minds  the 
"  bishops  and  deacons"  of  apostolic  times,  who,  as  we  are 
expressly  taught,  were  the  recognised  officers  of  the  several 
churches,  Tit.  1 :  5-7 ;  Phil.  1  :  1.  The  word  graphe 
must  either  be  rendered  according  to  its  literal  import  as  an 
unappropriated  term,  "writing,"  thus  making  2  Tim.  3:  16, 
assert,  "  All  ivriting  is  given  by  inspiration  of  God,"  or  by 
some  term  already  appropriated  to  designate  the  sacred 
writings  of  the  heathen,  thus  making  the  word  of  God  to 
the  mind  of  a  heathen  seem  to  affirm  that  these  sacred 
writings  "  are  given  by  inspiration,"  or  "  must  be  fulfilled," 
or  "  cannot  be    broken,"  or  are  "  profitable  for  instruction." 

In  most  of  these  cases  the  translator  may  prefer  to  se- 
lect, as  being  upon  the  whole  the  most  suitable  to  his  pur- 
pose, the  appropriated  term,  than  to  employ  one  wholly 
unappropriated,  even  though  it  be  at  the  hazard  of  having  it 
confounded  in  its  use  with  its  original  and  customary 
heathen  application.  The  difficulties  presented  are,  how- 
ever, in  either  case,  of  no  slight  character ;  and  the  trans- 
lation, although  in  the  best  sense  "  faithful/'  is,  nevertheless, 
in  these  particulars,  far  more  ambiguous,  far  more  liable  to 
be  misunderstood  by  the  unassisted  reader,  in  a  word,  a  far 
less  perfect  transcript  of  the  original  in  its  expression  of  re- 
ligions ideas,  than  are  the  English  Scriptures. 


THE    ENGLISH    WORD    BAPTISM.  29 

In  many  cases,  however,  the  missionary  is  able  to  find  no 
appropriated  term  used  with  an  analogous  application,  and  is 
shut  up  to  the  necessity  of  employing  one  entirely  unappro- 
priated. In  rendering  angelos,  for  example,  in  Rev.  12  : 
7 ;  1  Cor.  6 ;  3,  he  is  obliged,  unless  he  introduce  some  ex- 
tended or  unpleasant  paraphrase  or  interpretation,  to  trans- 
late, not  "  Michael  and  his  angels,"  but  "Michael  and  his 
messengers," — "  the  dragon  and  his  messengers." — "  Do 
ye  not  know  that  we  shall  judge  messengers  ?"  Such  a  ren- 
dering in  the  Burman  or  Karen  or  Peguan  language,  may 
be  regarded  "  faithful ;"  but  we  ask — and  we  solicit  the 
reader's  particular  attention  to  the  point  of  the  inquiry — 
Would  it  he  "faithful"  in  English  ?  Shall  we,  would  it  be 
proper  that  we  sho^d,  in  this  respect  imitate  these  foreign 
versions,  in  our  own  language  ?  It  avails  nothing  to  ask,  as 
is  often  done  in  a  similar  case,  "  Shall  we  then  make  one 
translation  for  the  heathen,  and  have  another  for  ourselves  ?" 
The  case  is  too  clear  to  admit  of  argumentation.  The  irre- 
sistible decision  of  the  unsophisticated  mind  is  that  these 
foreign  versions  ought  not  in  such  a  case  to  be  imitated ; 
that  the  proper  translation  in  English  is  not  "  messengers,' * 
but  "  angels  ;"  although  the  latter  term,  as  commonly  used 
and  understood,  is  very  far  from  presenting  to  the  mind 
with  distinctness  the  simple,  characteristic  import  of  the 
Greek  "  angelos,"  from  angello,  to  convey  a  message ;  yet 
as  being  appropriated,  it  is,  nevertheless,  the  only  suitable 
and  "  faithful"  expression  of  the  original.  The  case  is  in 
all  respects  equally  clear  as  to  the  manner  in  which  "  bap- 
tisma"  should  be  rendered. 

Although  it  is  easy  to  conceive  how  two  terms  of  similar 
import  might  come  simultaneously  to  be  appropriated  to  the 
same  object,  it  is  as  impossible  that  the  word  "  immerse"  or 


30  PROPER    IMPORT    OF 

"  dip"  should  ever  usurp  in  the  English  language  the  place 
already  appropriated  to  the  word  "  baptize,"  so  as  to  possess 
the  same  religious  force  or  expressiveness,  or  even  cease  to 
be  used  in   distinction  from  it,   as  it  would  be  to  prevent 
"  katadusis"  from  being  used  in  distinction  from  "  baptisma" 
in  the  Greek  language,  or  to  make  "  writing"   synonymous 
with  "Scripture,"  or  "messenger"  with  "angel,"  or   "con- 
gregation" with  "  church"  in  English.     Let  the  attempt  be 
made,  and  the  result  in  each  case  would  be  the  same  :  and 
we  should  have  instead  of '  the  Scripture  requiring  that  those 
who  enter  the  church  (not  a  hierarchy,  or  national  establish- 
ment, but  the  "  church")   shall  be  baptized,'  not  sprinkled, 
but  "  baptized,"  actually  "baptized" — instead  of  these  ap- 
propriated  and    expressive   terms  we    should   have,   "  The 
Writing  requiring  those  who  enter  the  congregation  to  be 
immersed  or  dipped  /"     The  query  would  irresistibly  arise 
in   the  mind,  What   congregation  ?     What  writing  V     Im- 
mersion for  what  purpose  ?     If  the  Scripture,  why  is  it  not 
so  designated  ?     If  for  the  purpose  of  baptism,  why  is  it  not 
so  expressed  ?     No  one  fails  at  once  to  perceive  an  essential 
and  clearly  marked  difference  in  the  import  of  these  two 
classes  of  expressions.     It  is  not  possible  by  any  process  of 
reasoning  to  bring  the  mind  to  feel  that  they  are  synony- 
mous.    And  the  difference  is  equally  clear  and  palpable  in 
the  case  of  each  of  the  corresponding  terms  which  are  itali- 
cized.    Nor  is  the  deficiency  involved  in  the  use  of  the  word 
"  immerse"    or    "  dip"   in   many  cases  less   apparent    even 
though  it  be  connected  directly  with  some   explanatory  ad- 
junct.      The    difference    in   the  force   of  the    expressions, 
"  baptized  into    Christ}'  and  "dipped  into  him,"  ov  "  im- 
mersed into  him,"  is  too  obvious  to  require  remark. 

The  delightful  associations  of  thought  and  feeling  which 


THE    ENGLISH    WORD    BAPTISM.  31 

the  appropriated  name  of  the  rite  of  Christian  profession,  as 
used  in  such  passages  as  1  Pet.  3  :  21 ;  Eph.  4:5;  Gal.  3  : 
27,  suggested  in  the  minds  of  the  primitive  Christians,  and 
which  in  the  minds  of  those  following  their  example,  are 
identified  with  the  idea  of  being  "baptized"  do  not  belong 
to  the  words  "immersion,"  "dipping,"  "plunging,"  etc. 
These  latter  terms  have  no  appropriated  use  which  adapts 
them  to  direct  the  mind  beyond  a  mere  external  act.  Let 
the  change  be  introduced,  and  the  "  one  baptism"  of  the 
gospel  becomes  merely  "  one  immersion."  The  harbinger 
of  the  Messiah  is  bereft  of  his  distinction  as  "  John  the 
Baptist," — a  distinction  acquired  from  his  administering  the 
rite  "baptism," — and  becomes  merely  u  John  the  Im- 
tnerser  ;"  and  by  analogy,  Baptists,  finding  nothing  in  the 
New  Testament  respecting  "  baptism"  and  taking  the  Scrip- 
tures in  their  manner  of  presenting  truth,  for  their  guide, 
would  become  in  the  current  phraseology,  merely  "  Im- 
mersers"  or  "Inimersionists,"  an  appellation  which  would 
almost  of  necessity  be  interpreted  as  denoting  that  they 
stand  for  the  vindication,  not  of  "  baptism"  as  such,  but  of 
that  which  with  their  own  consent  would  be  left  to  be  re- 
garded simply  as  a  mode  of  "  baptism  !" 

We  can  scarcely  conceive  of  a  greater  perversion  of  speech 
than  that  to  which  the  advocacy  of  this  unwarrantable  sub- 
stitution has  given  currency,  that  the  English  Scriptures  in 
the  use  of  such  terms  as  "  baptize"  and  "  baptism"  are  un- 
translated. Untranslated !  How,  indeed,  could  our  trans- 
lators have  rendered  into  English  the  original  term  so  as  to 
express  its  technical  force,  if  not  by  an  English  word,  which, 
besides  having  been  in  the  language  for  some  two  or  three 
centuries,  was  when  correctly  understood  perfectly  equiva- 
lent ?  In  using  for  the  Hebrew  sabbath  or  shabbath  the 
3* 


32  PROPER    IMPORT    OF 

English  word  "  sabbath,"  did  they  not  translate  it?  How 
else  could  they  have  rendered  it  and  have  rendered  it 
properly?  In  expressing  angelos  by  "angel,"  prophetes 
by  "  prophet,"  philosophia  by  "  philosophy,"  did  they  not 
translate  them?  What  other  English  terms  coald  they 
have  employed  to  represent  their  appropriated  or  technical 
import?  Or  did  they  write  in  Greek  or  leave  the  Scrip- 
tures  untranslated  into  English,  in  using  "  genealogy"  for 
genealogia,  "  hypocrisy"  for  hupocrisis,  "  idolatry"  for 
eidololatreia  ?  so  in  the  use  of  the  words  "  proselyte,"  "  exor- 
cist," "  poet,"  "  synagogue,"  "epistle,"  "  parable,"  "  psalm," 
"hymn,"  "  amen,"  "  prophesy,"  etc.  ?  As  well  might  it  be 
assumed  that  the  apostles  wrote  to  the  Greeks  in  Hebrew  in 
using  "amen"  for  the  Hebrew  amen,  "sabbaton"  for  sab- 
bath, etc.      Did  Cowper  write  in  Greek  when  he  said, 

"  Philosophy  baptized 

In  the  pure  fountain  of  eternal  love 

Hath  eyes  indeed  ?" 
Is  not  the  word  '  baptized,"  as  also  "  philosophy"  from 
the  Greek  philosophia,  in  all  respects  as  much  at  home  in 
the  connection  in  which  it  here  occurs,  as  any  word  in  the 
sentence  ?  And  is  it  not  used  in  a  manner  adapted  to  carry 
to  the  mind  the  irrepressible  conviction  that,  in  distinction 
from  any  perverted  use  which  it  may  have  acquired,  it  is 
thus  employed  in  its  true  sense, — that  it  expresses  its 
simple,  proper,  distinctive  import,  presenting  the  figure  of 
an  immersion,  and  at  the  same  time  not  less  distinctly  the 
idea  of  a  religious,  baptismal  immersion.  As  the  former 
idea,  that  of  immersion,  is  inseparable  from  a  proper  con- 
ception of  a  real  baptism,  so  also  is  the  latter.  No  one  wish- 
ing to  express  the  full  idea  which  Cowper  obviously  intended 
to  express,  would  say  simply  "philosophy  immersed."  No 
one  wishing  to  translate  the  sentence  into  another  language, 


THE  ENGLISH  WORD  BAPTISM.  33 

as  the  German,  would  have  the  presumption  to  suppose  that 
he  could  do  justice  to  the  sense,  by  employing  a  term  mean- 
ing simply  to  "immerse."  And  yet  the  point  of  difference, 
obvious  and  undeniable  as  it  appears  in  the  light  of  this  fa- 
miliar example,  is  precisely  similar  to  that  which  pertains  to 
the  word  when  used  as  a  Scriptural  term.  The  sac-redness  of 
import  which  properly  belongs  to  it,  corresponding  entirely 
with  that  of  the  original  term,  can  no  more  be  attached  to 
the  word  "■  immerse''  or  "dip"  or  "plunge,"  than  the  reli- 
gious force  of  "  graphe,"  "angelos,"  or  "  ecclesia"  can  be 
expressed  by  the  word  "  writing,"  ':  messenger,"  or  "  congre- 
gation." And  the  attempt  in  either  case,  and  equally  in 
each,  would  involve  a  positive  and  undeniable  error  in 
translation. 

3.  Such  a  substitution,  moreover,  involving  a  surrender 
and  abandonment  by  the  friends  of  truth  of  "the  appropriate 
name  of  the  gospel  ordinance  as  a  Scriptural  term,  could  not 
be  otherwise  than  highly  injurious  to  the  cause  of  truth. 
Those  who  have  labored  long  and  hard  to  identify  the  idea 
of  what  was  originally  intended  merely  as  a  substitute,  with 
the  word  "  baptism,''  would  in  future  find  their  task  a  com- 
paratively easy  one ;  and  the  world  would  be  presented  with 
the  singular  spectacle  of  Baptists  discarding  that  which  gave 
them  their  name,  and  leaving  it  to  become,  by  a  perverted 
use,  almost  exclusively  appropriated  to  that  which  they  be- 
lieve it  does  not  of  right  express  :  those  who  have  always 
maintained,  and  justly  maintained,  that  no  one  can  be  truly 
"  baptized"  who  is  not  immersed ;  that  there  is  in  reality  but 
one  mode  of  "  baptism,"  conceding  that  there  are  properly 
several  modes  of  "  baptism ;"  that  those  who  are  merely 
sprinkled  are  properly  said  to  be  u  baptized  !"  Can  any 
one  believe  that  the  truth  would  have  nothing  to  suffer  from 


34  PROPER    IMPORT    OF 

the  adoption  of  such  a  position  ?  or  that  faithfulness  to  the 
truth  even  as  it  respects  the  manner  in  which  it  shall  be  ex- 
pressed, does  not  demand  that  such  a  result  should  be 
avoided.  Is  it  not  as  clear  as  the  sunlight  that  if  it  be  con- 
ceded  that  sprinkling  is  "  baptism"  in  the  proper  sense  of 
the  term,  it  will  be  impossible  to  convince  the  great  mass  of 
those  speaking  the  English  language  that  they  are  not  suf- 
ficiently baptized  in  being  sprinkled  ?  May  the  day  be  far 
distant  when  through  a  failure  to  discern  things  which  so 
manifestly  differ,  those  who  have  so  long  stood  for  the  de- 
fence of  "  baptism,^  shall  be  led  to  adopt  a  position  so  sui- 
cidal to  themselves,  and  so  disastrous  to  the  cause  of  truth 
and  of  G-od. 

Nor  does  the  evil  end  here.  The  principle  in  accordance 
with  which  it  is  demanded  that  the  distinctive  and  only  ap- 
propriate name  of  the  Christian  rite,  "baptism,"  shall  be 
expunged  from  the  New  Testament,  and  an  unappropriated 
term,  as  "  immersion''  or  ':  dipping,"  be  put  in  its  place, 
opens  the  door  for  the  introduction  and  defence  of  numerous 
similar  changes  with  respect  to  other  terms.  Indeed,  they 
cannot  consistently  be  avoided.  It  will  not,  we  presume,  be 
denied  that  ecclesia  means  "  congregation,"  and  diaconos 
"  servant,"  and  angelos  "  messenger,"  and  graphe  "  writ- 
ing," etc.,  in  precisely  the  same  sense  that  baptisma  means 
"  immersion"  or  "  dipping  ;"  and  those  who  contend  for  the 
use  of  the  latter  terms,  will  see  no  ground  on  which  they 
can  object  to  the  adoption  of  the  former.  And  whatever 
may  be  urged  in  behalf  of  such  changes  on  the  plea  of  ob- 
taining "  pure  versions,"  we  hesitate  not  in  regarding  our 
present  version  of  the  Scriptures  as  incomparably  "purer" 
and  more  "  faithful"  in  its  expression  of  religious  ideas,  than 
one  executed  in  accordance  with  such  a  "  principle"  of  trans- 


THE    ENGLISH    WORD    BAPTISM.  35 

Nation.  It  will  suffice  even  with  the  ordinary  reader  of  the 
Scriptures,  that  we  appeal  in  proof  of  this  remark  to  a  few 
of  the  numerous  attempts  which  have  been  made  actually  to 
apply  and  exhibit  this  principle  in  execution. 

In  a  version  of  the  Xew  Testament  made  for  the  use  of 
those  who  years  ago  adopted  the  substitution  of  "immerse" 
for  "  baptize,"  and  extensively  approved  and  circulated  by 
them,  the  principle  on  the  ground  of  which  this  substitution 
is  made  and  defended,  has  for  the  most  part  been  faithfully 
and  consistently  carried  through  the  entire  translation. 
"  Ecclesia,"  for  example,  is  "  always  translated  congregation" 
instead  of  "  church."  Thus  we  have  in  Acts  2  :  47.  the 
declaration  that  daily  additions  were  made,  not  to  the 
"  church,"  but  to  the  "  congregation."  In  Mat.  18  :  17,  it 
is  made  the  duty  of  the  aggrieved  brother  to  tell  his  com- 
plaint, not  to  the  "  church,"  but  to  the  "  congregation" 
Acts  12  :  5  asserts,  not  that  "  prayer  was  made  for  Peter 
continually  by  the  church,"  but  by  the  **  congregation?  2 
Cor.  8  :  19  refers  to  "  the  brother  who  was  chosen  by  the 
congregations"  etc.  And  these  changes,  it  is  urged,  are  in- 
troduced for  "  the  best  of  reasons."  And  it  is  worthy  of 
special  notice  that  these  "reasons"  as  given  are  identical 
with  those  constantly  urged  for  the  substitution  of 
"  immerse"  for  "  baptize,"  to  wit,  that  the  word  "  ecclesia" 
— a  fact  which  certainly  cannot  be  denied — in  these  and 
Other  cases  of  its  use,  actually  means  "  congregation ;"  and 
that  "the  word  church  [the  appropriate  term]  has  unhappily 
grown  into  a  term  of  art,  and  has  by  different  persons  a  va- 
riety of  secondary  ideas  annexed  to  it.'' 

Again,  in  Acts  23  :  8  we  are  presented  with  the  grave,  yet 
amusing  assertion,  "  The  Sadducees  say  there  is  no  resurrec- 
tion, neither  (good  nor  evil)  messenger  /"     In  John  20  :  12 


36  PROPER    IMPORT    OF 

Mary  is  represented  as  meeting  at  the  sepulchre  "  two  mes- 
sengers" Col.  2  :  18  is  made  to  speak  simply  of  "  the  worship 
of  messengers"  Acts  10  :  7  of  "  the  messenger  who  spoke 
to  Cornelius."  1  Cor.  6  :  3  presents  the  interrogation,  "  Do 
you  not  know  that  we  judge  (or  are  to  judge)  messengers  ?" 
And  so  in  numerous  similar  instances.  And  the  "reasons" 
urged  in  defence  of  the  translation  are  the  same  as  those  so 
often  assigned  for  the  substitution  of  "  immerse"  for  "  bap- 
tize," to  wit,  that  the  term  "  angel"  does  not  sufficiently  "  in- 
dicate the  meaning"  of  the  original  term,  being  as  commonly 
used  expressive  of  "  nature"  rather  than  of  "office";  and 
that  "it  is  universally  admitted  that  the  term  'messenger' 
exactly  corresponds  with  the  Greek  word  angelos,"  is 
"  unequivocally  indicative  of  its  meaning,"  is  "  exactly  cor- 
respondent,"— assertions  for  which  there  is  certainly  as 
much  reason  as  that  the  word  "  immersion"  "  exactly  cor- 
responds" with  "  baptisma"  in  its  appropriated  use  in  the 
New  Testament ;  although  in  both  cases  the  position  in  its 
application  to  the  case  in  hand,  is  utterly  without  founda- 
tion, the  obvious  distinction  in  the  force  of  words  as  appro- 
priated and  unappropriated  being  entirely  overlooked  in  its 
assumption.* 

*  It  is  worthy  of  note  tliat  in  subsequent  editions  the  word  "  messen- 
ger," although  still  claimed  as  the  only  "perspicuous"  and  "  unequivo- 
cal" rendering,  is  expunged  from  some  of  the  passages  cited  above, 
and  the  word  "  angel,"  although  still  represented  as  an  "  ambiguous," 
"  equivocal,"  "  erroneous"  translation,  is  by  a  strange  inconsistency 
actually  restored, — showing  how  much  more  easily  a  position  may  be 
made  to  appear  in  a  plausible  light  in  theory,  than  in  pwctice.  And 
we  doubt  not  that  a  similar  dissatisfaction  would  be  felt  with  the  substi- 
tution of  "  immerse"  for  "  baptize,"  by  many  who  are  now  on  specious 
but  false  representations  led  to  favor  its  introduction,  provided  they 
eould  see  the  work  once  accomplished.    Is  it  wise  in  a  case  involving  so 


THE    ENGLISH    WORD    BAPTISM.  37 

Again,  the  word  "repentance11  whose  proper  and  distinct- 
ive meaning  as  an  appropriated  scriptural  term  is  sufficiently 
explicit, — however  variously  it  may  be  interpreted  or  ap- 
plied.— and  which  has  become  so  identified  with  our  religious 
literature,  that,  as  in  the  case  of  the  word  "  baptize,"  its 
place  can  be  supplied  by  no  other,  is  in  accordance  wTith  the 
"  principle"  adopted,  unhesitatingly  set  aside,  and  on  ground 
equally  plausible,  to  say  the  least,  with  that  assumed  with 
respect  to  the  word  "  baptize,"  to  wit,  that  "  according  to 
the  common  acceptation  of  the  words,"  or  as  understood  ac- 
cording to  the  "  vulgar  idiom,"  the  word  "  repent"  is  ambi- 
guous and  equivocal ;  that  "  it  is  evident  a  man  may  often 
justly  be  said  to  repent,  who  never  reforms";  and  that  "a 
man  may  be  said  just  as  properly  to  repent  of  a  good  as  of 
a  bad  action." 

Again,  in  the  application  of  this  same  principle  we  have 
in  Mat.  24  :  14,  instead  of  "  This  gospel  of  the  kingdom11 — 
11  this  good  tidings  of  the  reign.''1  In  2  Pet.  3:18,  instead 
of  "  Grow  in  grace11 — "  grow  in  favor.11  In  2  Cor.  12  :  9, 
instead  of  "  My  grace  [as  imparted]  is  sufficient  for  thee" — 
"  sufficient  for  you  is  my  favor"  In  Mat.  28  :  20,  "  I  am 
with  you  always,  even  to  the  conclusion  of  this  state11  ! 

"We  refer  to  these  changes,  which  are  simply  specimens  of 
those  which  run  through  the  entire  volume,  ch'efly  to  show 
how  easily  an  erroneous  or  fallacious  principle  of  translation 
may  be  carried,  and  consistently  carried,  far  beyond  what  is 
perhaps  contemplated  or  even  desired  by  many  of  its  advo- 
cates, Once  adopted,  it  is  very  naturally,  and  with  undi- 
minished speciousness,  as  we  have  seen,  applied,  and  legiti- 

important  interests  to  agitate  the  public  mind  with  the  matter  of  doing 
that  which  would  no  sooner  be  effected,  than  a  very  general  desire 
would  doubtless  be  felt  to  have  undone? 


38  PROPER    IMPORT    OF 

mately  applied,  so  as  to  leave  the  English  Scriptures  bereft 
of  a  large  portion  of  what  are  the  most  appropriate  and  ex- 
pressive Scriptural  terms  in  the  language.  The  statute 
book  of  religion  exhibiting  a  strange  and  painful  deficiency 
of  distinctive  religious  phraseology  I  A  volume  in  which 
there  is  nothing  found  respecting  "baptism,"  or  the 
'•'church,"  or  "repentance  towards  God,"  and  from  which 
every  thing  respecting  the  "gospel"  or  the  "  grace  of  Godr' 
has  been  expunged  in  numerous  familiar  passages  where  the 
reader  has  been  accustomed  to  meet  with  these  terms,  is 
presented  as  an  English  New  Testament  !  as  an  {i  improved," 
a  "  more  faithful"  version  of  this  Testament,  from  which 
various  important  "  imperfections"  and  "  obscurities"  have 
been  removed  !  Xor  will  those  who  adopt  the  principle  that 
all  appropriated  religious  terms,  if  perverted  or  misapplied, 
or  liable  to  be  misunderstood  by  those  who  are  subject  to 
erroneous  religious  teaching,  or  possessing  as  commonly  used 
various  significations,  must  be  rejected,  and  their  place  sup- 
plied by  unappropriated  terms  expressive  of  the  simple 
characteristic  import  of  the  original  words  as  unappropriated, 
be  able  to  oppose  any  objection  to  the  reception  and  circu- 
lation of  such  a  version  as  the  "  pure"  word  of  God.  Indeed 
these  changes  are  put  forth  and  recommended  for  adoption 
with  their  expressed  sanction  to  the  principle  on  which  they 
are  made ;  and  they  thus  become  responsible  for  virtually, 
though  it  may  be  undesignedly,  encouraging  its  application 
in  these  particular  instances. 

But  there  is  still  another  evil  of  no  slight  magnitude  re- 
sulting from  the  adoption  and  advocacy  of  this  erroneous 
principle  of  translation,  which  is  seen  in  the  unnecessary  un- 
easiness and  dissatisfaction  respecting  the  use  of  Scriptural 
language  which  it  occasions.     To  disturb  the  confidence  of 


THE  ENGLISH  WORD  BAPTISM.  30 

the  public  in  the  correctness  and  propriety  of  the  phrase- 
ology in  which  they  have  been  accustomed  to  read  the 
Scriptures  from  their  childhood,  without  the  existence  of  any 
sufficient  reason,  cannot  be  otherwise  than  injurious  to  the 
cause  of  truth.  In  nothing  are  the  English  Scriptures  more 
worthy  of  respect  and  confidence  than  in  the  use  of  such 
terms  as  "gospel,"  "baptism,"  "angel,"  " world,"  «f church," 
"repentance,"  etc.,  words  which,  however  they  may  be  per- 
verted, or  used  in  different  acceptations,  are  when  properly 
understood  as  scriptural  terms,  adapted  to  express  the  force 
of  the  original  words  with  exactness,  and  which  as  answer- 
ing this  purpose  have  no  substitutes  in  the  language.  The 
same  fallacious  reasoning  which  would,  on  the  ground  of 
their  perversion,  set  them  aside,  would  demand  that,  after 
the  corruption  of  Scriptural  doctrine  and  practice  in  the 
middle  ages,  the  original  words  should  have  been  expunged 
from  the  Greek  Testament,  and  their  places  supplied  with 
those  which  were  unappropriated  and  consequently  unper- 
verted  and,  as  is  urged,  "  unequivocal."  And  yet  it  is 
chiefly  on  the  ground  of  the  use  of  these  very  terms,  that 
attempts  have  been  made  to  shake  the  public  confidence  in 
the  integrity  and  suitableness  for  circulation  of  the  volume 
in  which  they  are  with  so  much  propriety  and  expressiveness 
employed. 

Note. — Since  the  foregoing  remarks  were  prepared  and  nearly 
through  the  press,  the  author's  attention  has  been  directed  to  the  recog- 
nition by  Dr.  Carson  of  a  distinction  in  the  import  of  the  word  rendered 
"  Scripture"  in  2  Tim.  3  :  16,  which  so  exactly  falls  in  with  our  prin- 
cipal position,  and  affords  so  apposite  an  illustration  of  its  obvious  cor- 
rectness, that  we  cannot  refrain,  even  at  the  hazard  of  seeming  to 
introduce  a  repetition,  from  alluding  to  it.  In  his  exposition  of  the  phrase 
rendered,  "  All  Scripture  is  given  by  inspiration  of  God,''  he  maintains 
in  opposition  to  those  who  deny  the  plenary  inspiration  of  the  Scriptures, 
4 


40  PROPER    IMPORT,    &C. 

that  the  word  graphe  means  "  writing."  He  says,  "  As  soon  as  any 
person  becomes  acquainted  with  the  meaning  of  the  terms  in  the  ex- 
pression, it  is  impossible  for  him  to  withhold  his  assent-  What  is  a 
writing,  etc.?''  "  Let  any  man  try  to  give  a  definition  of  the  word  wri- 
ting"— "  The  writing  is  inspired,  etc.," — "  If  a  man  cannot  see  this  in 
the  very  meaning  of  the  terms  in  the  expression,  etc."  And  yet 
while  thus  maintaining  that  "  the  meaning,"  "the  very  meaning"  of  the 
word  graphe  is  "  writing,"  he  remarks  in  the  same  argument  in  oppo- 
sition to  those  who  would  render  the  passage  "  All  writing  divinely  in- 
spired, is,  etc.,"  that  he  has  "  many  reasons  for  preferring  the  common 
version  of  the  passage"  (all  Scripture)  to  that  which  would  render  it 
writing.  And  he  has  occupied  not  less  than  forty  pages  with  con- 
siderations designed  to  prove  that  the  original  term  "  signifies  Scrip- 
ture" in  distinction  from  "  writing,"  and  can  only  be  so  translated  with 
correctness. 


PART    I. 

BAPTISM 

IN    THE 

IMPORT   OF  THE    COMMAND 


AS   INDICATED   BY    THE    UNIFORM 


MEANING  OF  THE  GREEK  TERM  BAPTIZO 


IN    ITS   USES    BY 

THE  CLASSICAL,  JEWISH,  AND  EARLY  CHRISTIAN 
WRITERS. 


INTRODUCTORY    NOTE 


The  specific  object  of  the  discussion  here  presented  is  to  illustrate  the 
import  of  the  Gretk  term  eaptizo  as  applied  in  the  New  Testament  to  the 
rite  of  Christian  profession,  particularly  as  this  is  indicated  in  cases  of  its 

s  application  ;  and  thus,  in  connection  with  a  general  examination 
of  the  whole  subject,  directly  to  meet  the  positions  commonly  assumed 
by  Psedobaptist  writers  on  their  own  ground.  Although  the  author  has 
designed  to  omit  no  important  consideration,  embraced  within  the  plan 
which  he  has  adopted,  which  could  add  force  to  his  argument,  he  has 
presented  chiefly  what  is  directly  the  result  of  his  own  investigations  and 
reflections.  A  proper  conception  of  some  of  the  distinctions  which  he 
has  noticed — and  which  will  doubtless  commend  themselves  to  the  mind 
of  the  reader  as  indisputable— he  regards  as  essential  to  an  examination 
of  the  subject  in  all  respects  satisfactory  in  its  results.  A  disregard  for 
these  simple  and  obvious  distinctions,  has  frequently  led  to  the  most 

I  and  erroneous  conclusions.    In  the  section  relating  to  "  ordinary 

'-•age"  with  respect  to  baptizo,  the  reader's  attention  is  called  par- 
ticularly to  the  argument  from  the  inevitable  influence  of  this  usage  in 

I  he  sense  of  the  term  as  used  by  the  writers  of  the  New  Testament, 
and  as  understood  by  those  whom  they  addressed.  The  facts  pertaining 
to  "Jewish  usage"  have  beai  considered  with  reference  not  so  much  to 
the  erroneous  positions  into  the  defence  of  which  they  are  improperly 
pressed  by  Peedobaptist  authors,  as  to  their  direct  bearing  on  the  point 
under  discussion.  Their  real  force  as  evidence  that  baptizo  means  u  to 
immerse,"  is  usually  lost  in  efforts  to  prove  that  there  is  nothing  pertain- 
ing to  them  that  is  inconsistent  with  the  idea  of  immersion  ;  and  in  some 
instances  extended  arguments  have  been  introduced  to  show  that  the 
sense,  to  immerse,  is  not  impossible.  Waiving  the  direct  consideration 
of  questions  of  this  kind,  the  author  has  aimed  to  present  these  facts  in 
their  simple,  positive  bearings  ;  and  as  the  result  it  will  be  found,  it  is  be- 
lieved, that,  while  they  expose  the  falsity  of  the  positions  for  the  support 
of  which,  from  a  limited  view  of  their  relations,  they  have  improperly 
been  claimed,  they  in  reality  afford  direct  and  decisive  proof  that  the  im- 


A  INTRODUCTORY    NOTE. 

port  of  baptizo  in  its  religious  applications  among  the  Jews,  was  simply 
and  specifically,  to  immerse.  For  the  passages  adduced  from  the  Greek 
Fathers  illustrative  of  the  import  of  baptizo  in  its  direct  "  application  to 
the  rite  of  Christian  baptism,"  the  author  has  had  recourse  to  the  origi- 
nal works;  and  in  most  cases  they  are  such  as  he  has  never  seen  addu- 
ced in  a  similar  argument  by  any  other  author.  It  is  obvious  from  the 
manner  in  which  the  subject  has  usually  been  treated,  that  the  proof  to 
be  derived  from  this  source  has  not  been  properly  appreciated.  The  au- 
thor, from  the  examination  which  he  has  been  able  to  make,  is  confirmed 
in  the  impression  that  the  advocates  of  "  immersion"  as  the  only  proper 
import  of  baptizo,  may  fearlessly  challenge  the  most  extensive  investiga- 
tion into  its  use  whether  secular  or  religious;  and  that  it  will  be  found 
that  the  sense  which  it  is  obvious  on  a  variety  of  separate  and  independ- 
ent grounds,  it  possesses  in  the  New  Testament,  is  inseparable  from  it 
throughout  the  whole  range  of  its  usage  whether  by  Pagan,  Jewish,  or 
Christian  writers. 


BAPTISM, 


IN    THE 


IMPORT   OF    THE   COMMAND. 


I.— Preliminary  Observations.—  Baptizo  naturally  designates  a  defi- 
nite, external  transaction — Is  used  in  its  customary  signification— Its 
meaning  is  not  to  be  confounded  with  the  design  of  the  rite.— II.  Its 
simple,  customary  import. — Testimony  of  the  lexicons — Result  of 
investigation  into  its  usage — Examples  of  its  use — Its  use  by  the 
sacred  writers — To  whom  their  writings  were  addressed — Manner  of 
expressing  ideas  peculiar  to  Judaism  or  Christianity — Illogical  conclu- 
sions.— III.  Jewish  usage. — Immersion  the  only  sense  indicated — No 
occasion  for  a  change  of  meaning — Argument  from  the  import  of  the 
Hebrew  tabal  -Influences  tending  to  prevent  a  change  of  meaning — 
Examples  of  the  use  of  the  term— 2  Kings  5 :  14 — Judith  12 :  6-9— - 
Eccl.  31 :  30,  31— New  Testament  usage— Mark  7:  3,  4— Jewish  prac- 
tice of  immersion — Testimony  of  the  early  Christian  writers — Of  the 
Rabbinical  records — Immersion  enjoined  in  Lev.  11:  32 — Application 
of  the  facts  to  the  argument — Heb.  9:  10 — Argument  from  Jewish 
proselyte  "immersion." — IV.  Use  of  the  term  in  its  application  to 
Christian  baptism. — Usage  of  the  Greek  fathers — Technical  use  of  the 
word — As  denoting  a  transaction — As  applied  to  the  baptism  of  fire — 
As  denoting  immersion -in  distinction  from  emersion — Examples  of  its 
use  from  Chrysostom,  Gregory  Nazianzen,  Basil,  Cyril —  Its  con- 
struction with  prepositions — Concluding  statement  of  the  nature  of 
the  argument— Note — Remarks  upon  the  definitions  of  the  term  in  the 
lexicons. 

The  prominence  given  in  the  New  Testament  to  Bap- 
tism, as  the  appointed  rite  of  Christian  profession,  entitles 
the  question,  What  is  the  import  of  the  command  enjoin- 
ing it?  to  the  most  attentive  consideration.  This,  like 
every  similar  question  relating  to  the  requirements  of  the 
gospel,  must  be  decided  by  the  meaning  of  the  terms  in 


4  BAPTISM,    IN    THE 

which  the  command  is  given.  Our  first  inquiry,  therefore, 
in  an  examination  of  the  nature  of  Christian  baptism,  natu- 
rally is,  What  is  the  meaning  of  the  Greek  term  baptizo 
(to  baptize)  employed  by  our  Lord  in  instituting  the  rite  ? 
As  preparatory  to  the  presentation  of  direct  philological 
proof  upon  this  point,  we  invite  attention  to  two  or  three 

PRELIMINARY    OBSERVATIONS. 

While  the  import  of  the  term  must  be  determined  from 
its  actual  usage  as  a  part  of  the  Greek  language,  it  may 
assist  us  in  our  investigation,  and  prepare  the  way  for  ap- 
preciating more  fully  the  real  force  of  the  evidence  as  it 
shall  be  adduced,  to  inquire,  what  we  should  naturally  be 
led  to  expect  with  regard  to  its  use,  from  the  general  and 
admitted  characteristics  of  the  rite  which  it  designates. 
Kecognizing,  then,  the  fact,  universally  conceded,  that  Chris- 
tian baptism  is  an  external,  symbolical  rite,  we  observe, 

1.  We  should  naturally  expect  that  our  Lord  in  institu- 
ting such  a  rite,  would  employ  language  descriptive  of  a 
definite,  external  transaction.  Indeed,  it  was  essential 
to  its  institution,  that  an  external  transaction  of  some  kind 
should  be  designated.  The  suggestion  that  baptizo  as  used 
in  the  New  Testament,  "  denotes  merely  an  effect"  whether 
that  effect  be  regarded  as  a  profession,  a  consecration,  an 
initiation,  a  regeneration,  or  a  purification — is  effectually 
opposed  by  the  very  nature  of  the  requirement.  An  "  effect" 
is  not  a  transaction,  a  ceremony,  a  symbolical  rite  ;  nor 
does  a  term  expressing  simply  the  former,  so  much  as  in- 
volve in  its  proper  import  an  allusion  to  the  latter.  Had 
our  Lord,  instead  of  instituting  the  ordinance  of  the  Supper, 
directed  his  disciples  merely  to  hold  communion  with  him, 
or  with  each  other,  in  commemorating  his  death,  a  com- 
mand, indeed,  would  have  been  given,  but  no  rite  would 
have  been  instituted.  Nor  could  a  rite  of  Christian  pro- 
fession have  been  instituted  and  defined,  by  the  use  of  a 


IMPORT    OF    THE    COMMAND.  O 

term  by  which  no  such  rite  was  in  reality  described,  but 
"  merely  an  effect"  indicated. 

Nor  does  it  accord  with  the  ideas  which  we  naturally  form 
of  a  symbolical  rite,  to  suppose  that  the  question  as  to  what 
transaction  should  be  performed,  would  be  left  undecided. 
The  idea  of  ritual  purification,  for  example— an  idea  which  is  in 
reality  irreconcilable  with  the  very  nature  of  a  gospel  ordi- 
nance, had  always,  among  both  Jews  and  Gentiles,  been  identi- 
fied with  the  conception,  not  of  one,  but  of  a  variety  of  different 
rites.  The  same  is  true  of  the  use  of  tcatcr  for  ritual  pur- 
poses. The  idea  that  all  forms  of  purification,  or  all  modes  of 
using  water,  constitute  but  one  rite,  was  never,  we  presume, 
suggested  to  any  mind,  except  in  connection  with  the  baptis- 
mal controversy.  It  is  inconsistent  with  what  we  habitually 
and  naturally  conceive  as  pertaining  to  the  nature  and  fitness 
of  things. 

Nor  would  the  difficulty  be  essentially  relieved  by  as- 
suming that  baptizo  may  be  used  in  the  generic  sense,  to 
wash,  as  being  applicable  alike  to  the  hands,  the  feet,  the 
head,  or  the  whole  body.  This  sense,  although  excluding  all 
those  forms  of  mere  sprinkling  or  wetting,  now  used  as 
baptism,  in  which  no  washing  in  any  admissible  sense  of 
the  term,  is  involved,  would,  nevertheless,  fail  of  designating 
any  definite  transaction  to  be  observed.  A  form  of  religious 
purification  practised  among  the  Jews,  and  occasionally  as 
a  strictly  symbolical  act  indicative  of  moral  purity — see 
Deut.  21:  6-8;  Ps.  73 :  13;  Matt.  27:  24— consisted  in 
^cashing  the  hands.  Shall  we  conclude,  then,  that  this — 
performed  in  the  manner  indicated  2  Kings  3:  11,  or  by 
any  other  convenient  method — was,  not  less  than  any  other 
form  of  washing,  the  rite  instituted  by  our  Lord  as  bap- 
tism, and  intended  by  him  to  be  observed  as  a  means  of 
Christian  profession?  It  is  evident,  no  form  of  religious 
washing  would  be  more  likely  to  be  indicated  by  a  term 
meaning  simply  to  tuash  irrespectively  of  mode,  than  that 
1* 


6  BAPTISM,    IN    THE 

which  was  most  prevalent  among  the  Jews.  And  yet  there 
are  few,  we  imagine,  who  really  believe  that  the  washing  of 
the  hands  was  observed  as  baptism  by  the  primitive  Chris- 
tians, or  that  they  understood  that  it  was  in  any  way  indi- 
cated in  the  command  to  be  baptized.  The  conviction  with 
most  minds,  we  doubt  not,  is  irrepressible,  that  they  re- 
garded some  other  transaction  as  being  really  designated; 
and  this  other  transaction — necessarily  more  restricted, 
more  definite,  than  a  simple  washing — was,  of  course,  what 
they  understood  the  word  baptizo  as  properly  indicating ; 
and  the  sense  in  which  it  was  understood  by  Christ  and  his 
apostles,  is  obviously  to  be  the  rule  of  duty  for  his  people 
in  every  age.  The  exigency  of  the  case  seems  clearly  to 
demand  that  the  word  should  direct  attention  to  some  well 
defined,  specific,  external  rite  to  be  performed,  as  immer- 
sion ;  and  we  cannot  easily  divest  ourselves  of  the  impres- 
sion that  this  demand  is  actually  met  in  its  proper  import. 
2.  We  should  naturally  expect  that  the  word  baptizo,  in 
its  application  to  Christian  baptism,  would  be  used  in  its 
simple,  customary  signification.  The  thing  enjoined,  is 
what  the  word  in  the  appointment  of  an  external  transaction 
to  be  observed  as  a  rite  of  Christian  profession,  most  natu- 
rally and  directly  expresses.  It  is  decided  without  hesita- 
tion that  the  transaction  required  in  the  observance  of  the 
Lord's  Supper,  is  to  "  break  bread"  to  "eat"  to  "drink" 
and  to  "  do"  (not,  as  the  Romanists  claim,  "  to  offer")  this 
in  remembrance  of  Christ,  on  the  ground  that  such  is  the 
simple,  customary  meaning  of  the  terms  employed  in  insti- 
tuting it:  and  it  is  equally  obvious,  that  if  the  proper, 
distinctive  import  of  baptizo  is  to  immerse,  immersion  must 
be  the  transaction  designated  by  it  in  its  application  to  the 
rite  of  Christian  profession.  The  mind  is  necessarily  di- 
rected to  some  transaction  to  be  performed  ;  and  this  trans- 
action must  be  such  as  the  word  in  its  simple  import  indi- 


IMPORT   OF   THE    COMMAND.  7 

cates.     Had  it  been  employed  in  any  other  acceptation,  the 
veiy  object  had  in  view  by  its  use,  would  have  been  defeated. 
3.  There  is  ax  obvious  distinction  between  the  mean- 
ing OF  THE  WORD  BAPTIZO,  AND  THE  DESIGN  OF  THE  RITE  WHICH 

it  designates.     The  phrase  rendered  in  Acts  2:  42  ;  20 :  7, 
"  the  breaking  of  bread,"  while  it  designates  a  transaction 
designed  to  be  observed  in  remembrance  of  Christ,  does  not 
express  this  design  in  its  simple  meaning.     Although,  from 
the  application  which  it  has  received,  it  directs  the  mind  to 
a    religious,    commemorative    rite,  it    properly  means   "  the 
breaking  of  bread,"  and  it  is  because  this  is  its  meaning,  that 
it  is  used  to  describe  and  designate  the  rite.     Compare  Matt. 
26  :  26.     The  vague  impression  which  many  seem  to  cherish, 
that  the  simple,  characteristic  meaning  of  baptizo  must  in 
some  way  have  become  changed  or  lost  in  consequence  of 
its  appropriation  to  the  rite  of  Christian  baptism,  involves 
in  reality  the  absurdity  of  assuming  that  it  loses  in  the  com- 
mand the  meaning  which  was  attached  to  it  in  issuing  the 
command !     It  surely  will  not  be  contended  that  it  expressed 
any  idea  pertaining  especially  to  the  rite  as  such,  before  the 
rite  was  instituted.     And  the  sense  in  which  it  was  used  in 
she  appointment  of  the  rite,  must  necessarily  be  its  import 
as  denoting  the  act  to  be  performed  in  the  observance  of  the 
rite.     It  properly  designates  some  external  transaction.     This 
transaction  is  to  be  observed  in  the  name  of  Christ,  in  profes- 
sion of  faith  in  him,  and  of  conformity  to  his  death  and  res- 
urrection ;  and  it  is  its  design  as  thus  explained,  which  invests 
it  with  its  distinctive   character   as   a  Christian   rite.     The 
"  breaking  of  bread,"  is  no  less  such  because  performed  as  a 
religious  act ;  nor  is  immersion  in  water  any  the  less  immer- 
sion when  so  observed  as  to  become  Christian  baptism. 

With  these  preliminary  observations,  we  proceed  to  in- 
quire directly,  What  is  the  meaning  of  the  word  baptizo, 
employed  by  our  Lord  in  instituting  the  rite  of  Christian 


$  BAPTISM,' 'IN    THE 

profession,  as  evinced  by  its  established  usage  ?  The  position 
that  its  proper  import  in  the  case  is  to  immee.se,  can  be 
established,  we  believe — and  that  too,  on  a  variety  of  dis- 
tinct and  independent  grounds — beyond  the  possibility  of 
a  rational  doubt.     And  we  naturally  appeal,  first  of  all,  to 

ITS    SIMPLE,    CUSTOMARY    SIGNIFICATION. 

That  this  is  properly  expressed  by  the  terms,  to  immerse. 
ic  dip,  to  submerge,  is  sufficiently  proved  by  reference  to  any 
standard  lexicon  of  the  Greek  language.*  Bretchsneider, 
whose  authority  as  a  critical  lexicographer  of  the  New  Tes- 
tament is  unsurpassed,  says,  "An  entire  immersion  belongs 
to  the  nature  of  baptism."  "  This  is  the  meaning  of  the  word." 
Indeed,  since  the  thorough  investigations  into  its  use  made 
by  Carson,  Stuart,  and  others,  it  may  be  regarded  as  a  point 
universally  conceded,  that  its  simple  import  as  a  constituent 
part  of  the  Greek  language,  is  to  immerse.  Prof.  Stuart, 
after  an  extensive  examination  of  its  use  by  the  Greeks, 
was  unable  to  find  so  much  as  a  single  example  in  which  he 
even  claims  for  it  any  such  sense  as  to  sprinkle,  to  purify, 
or  to  wash  ;  and  even  in  the  only  passage  in  which  he  pre- 
fers to  render  it  simply  to  bathe,  he  admits  that  it  is  capable 
of  being  translated  in  accordance  with  its  usual  import — a 
case  in  which  it  has  been  clearly  shown  by  his  reviewers, 
nothing  short  of  the  sense  to  dip  or  immerse,  will  in  reality 
meet  the  exigency  of  the  passage,  f 

Two  or  three  examples  of  its  use  by  ancient  Greek  wri- 
ters will  enable  the  reader  to  judge  for  himself  of  its  proper 
import. 

Strabo,  a  cotemporary  of  the  apostles,  describing  the  pecu- 
liar properties  of  the  water  of  a  lake  in  Sicily,  says,  "  Things 
that  elsewhere  will  not  float,  do  not  become  baptized  (im- 
mersed) in  the  waters  of  this  lake,  but  swim  like  wood." 

*  See  Note — Appendix, 
t  See  Prof.  Ripley's  Examination  page  18. 


IMPORT    OF    THE    COMMAND.  U 

Josephus,  the  Jewish  historian,  speaking  of  the  drowning 
of  Aristobulus  by  the  instigation  of  Herod,  says  that  they 
kept  "  pressing  him  down  as  he  was  swimming,  and  bapti- 
zing (immersing)  him  as  if  in  sport,"  until  he  was  drown- 
ed. Again,  describing  an  engagement  between  the  Jews 
and  the  Romans  on  the  lake  of  Gennesareth,  he  says  that 
the  former,  "  when  they  ventured  to  come  near  the  Romans, 
were  baptized  together  with  their  ships  ;"  and  adds,  "  if  any 
of  those  who  had  been  baptized  raised  their  heads  out  of  the 
water,  they  were  either  killed  by  the  darts,  or  caught  by 
the  vessels." 

These  examples — which  are  only  specimens  of  the  custo- 
mary use  of  the  word — cannot  fail  to  convince  every  mind 
that  it  properly  expresses  a  definite,  specific  act  ;  and  that 
this  act  is  immersion.  That  the  writers  of  the  New  Testa- 
ment were  ignorant  of  this  fact,  will  not,  we  presume,  be 
pretended.  And  had  they  wished  to  denote  simply  some 
indefinite  form  of  mere  washing  or  purification,  it  is  incredi- 
ble that  they  should  have  employed  for  this  purpose  a  term, 
which,  as  commonly  used,  was  universally  understood  as 
indicating  the  definite  act,  immersion.  Even  on  supposition 
that  the  word  had  acquired  a  secondary  sense  among  the 
Jews — of  which,  however,  there  is  not,  as  will  appear  upon 
examination,  the  slightest  proof — it  surely  will  not  be  de- 
nied, that  the  idea  of  immersion,  in  water  for  a  variety  of 
purposes,  and  especially  for  ceremonial  cleansing,  was  one 
with  which  they  were  familiar ;  and,  as  baptizo  was  under- 
stood, according  to  its  literal  import,  to  denote  immersion, 
it  follows  that  a  mode  of  expression  exactly  suited  to  repre- 
sent this  idea,  would  have  been  the  identical  one  used  in 
Matt.  3  :  6,  11,  and  Mark  1 :  5,8,  in  reference  to  the  baptism 
of  the  New  Testament  at  the  time  of.  its  introduction.  And 
is  it  to  be  believed  that  it  was  selected  for  the  purpose  of 
indicating  that  not  an  immersion,  but  merely  a  washing,  ox 
wetting,  or  purifying,  was  the  thing  involved  in  the  rite  1 


10  BAPTISM,    IN    THE 

But,  in  addition  to  this  consideration,  it  is  worthy  of 
notice,  that  it  was  designed  that  the  meaning  of  the  word 
should  be  understood  equally  by  those  to  whom,  it  is  ad- 
mitted, the  peculiar  sense  claimed  for  it  in  the  New  Testa- 
ment was  unknown.  From  its  entire  usage  by  pagan  Greeks, 
a  single  example  is  not  adduced,  in  which  it  is  supposed  to 
exhibit  this  meaning.  Indeed,  it  seems  to  be  generally 
conceded,  that  no  such  sense  belonged  to  the  word  in  ordi- 
nary Greek  usage.  Hence  the  attempt  to  establish  it  on 
the  ground  of  a  peculiar,  though  imaginary  u  Jewish  usage." 
It  is  involved,  of  course,  that  by  the  mass  of  those  using 
the  Greek  language,  and  on  whom  the  command  to  be  bap- 
tized was  enjoined  by  the  primitive  teachers  of  Christianity, 
a  requisition  to  be  wet,  or  washed,  or  purified,  in  the  use  of 
the  word  baptizo,  would  naturally  and  inevitably  have  been 
misunderstood.  To  their  minds  it  would  have  conveyed  no 
other  idea  than  one  in  which  immersion  was  involved.  With 
them,  it  would  have  been  precisely  as  if  a  similar  command 
were  now  to  be  issued  in  the  use  of  the  English  word  im- 
merse. And  is  it  conceivable  that  our  Lord  should  have 
sent  forth  his  disciples  among  the  various  Gentile  nations 
using  the  Greek  language  in  the  Roman  empire,  with  the 
proclamation  that  they  should  "repent,"  and  in  his  name 
" be  baptized"  while  yet  nothing  like  baptism,  in  the  only 
sense  in  which  they  had  been  accustomed  to  use  the  term, 
or  in  which  it  could  convey  any  definite  idea  to  their  minds, 
was  required  or  indicated  ? 

It  avails  nothing  to  urge  in  defence  of  a  position  so  mani- 
festly incredible,  the  appearance  of  Jewish  idioms  and  Jew- 
ish ideas  in  the  language  of  the  New  Testament.  Nothing 
from  this  source  has  ever  been  adduced  in  illustration  of 
the  singular  position  assumed  with  regard  to  the  import  of 
baptizoj  which  has  the  slightest  claim  to  be  regarded  as  a 
parallel  or  analogous  case;  while  in  most  instances,  the 
examples  urged,  are  of  a  nature  to  lead,  when  their  true 


IMPORT    OF    THE    COMMAND.  11 

bearing  is  perceived,  to  a  conclusion  directly  the  opposite. 
The  gospel,  as  we  have  intimated,  was  preached  by  its  pri- 
mitive teachers  to  all  nations  who  used  the  Greek  language, 
Gentiles  as  well  as  Jews  ;  and  most  of  their  writings  em- 
braced in  the  books  of  the  New  Testament,  were  originally 
addressed  and  sent  to  the  former  no  less  than  to  the  latter. 
They  would,  of  course,  naturally  seek  to  express  the  dis- 
tinctive precepts  of  Christianity  by  such  terms  as  were  best 
adapted  to  convey  to  the  minds  of  those  whom  they  thus 
addressed,  an  idea  of  their  real  nature.  This  is  the  only 
principle  on  which  their  language  can  be  satisfactorily  in- 
terpreted. Nor  do  we  believe  that  an  instance  can  be  ad- 
duced, in  which,  with  reference  to  terms  of  established 
meaning  in  ordinary  Greek  usage,  and  by  which  the  spe- 
cific requirements  of  the  gospel  are  usually  expressed,  this 
principle  is  violated.  It  is  adhered  to  even  in  the  expres- 
sion of  ideas  that  were  peculiar  to  the  Jewish  religion  or  to 
the  doctrines  and  principles  of  Christianity.  In  such  cases, 
Greek  terms,  although  necessarily  receiving  a  new  applica- 
tion, were  selected,  not — as  is  strangely  assumed  with  re- 
spect to  bapiizo — without  regard  to  their  proper,  customary 
signification,  but  with  direct  reference  to  it.  They  had  in 
their  ordinary  use,  as  constituent  parts  of  the  Greek  lan- 
guage, a  definite,  well-established  meaning,  a  meaning  that 
was  generally  recognized  and  understood ;  and  it  was  for 
this  reason  that  they  were  selected  by  the  sacred  writers, 
and  applied  to  the  ideas  which  were  peculiar  to  the  religion 
of  the  Bible.  Dr.  Robinson,  in  the  introduction  to  his  lexi- 
con of  the  New  Testament,  alluding  to  the  peculiarity  of 
import  observable  in  the  use  of  words  by  the  writers  of  the 
New  Testament,  observes,  "  An  example  of  this  is  especially 
the  word  jr«rrt5  (faith)."  Now  it  is  perfectly  obvious  that 
this  word  was  employed  by  them,  not  in  disregard  of  its 
ordinary  import,  but  because  this  was  its  meaning,  and  one 
that  was  universally  acknowledged  and  understood.    Indeed, 


12  BAPTISM,    IN    THE 

what  more  suitable  term  could  possibly  have  been  selected 
to  convey  to  the  mind  the  idea  of  faith  as  directed  towards 
Christ,  than  one,  the  proper,  established  import  of  which  was, 
faith,  belief,  confidence,  trust  ?  The  same  remarks  will  apply 
equally  to  the  other  terms  cited  by  Dr.  Robinson,  and 
usually  rendered,  righteousness,  to  justify,  election,  apostle. 

It  is  not  in  fact  true  of  baptko,  as  has  been  claimed  for 
Sixcudw  (to  justify),  rairsivbg  (humble),  etc.,  that,  as  com- 
pared with  its  ordinary  use,  it  is  employed  in  some  peculiar 
or  merely  similar  acceptation,  since  being  expressive  of  an 
external  act,  that  act  is  the  same  whether  performed  for  sec- 
ular or  religious  purposes.  Although  possessing  an  addi- 
tional technical  force,  it,  like  many  other  technical  terms,  re- 
tains without  modification  the  whole  of  its  simple,  customary 
import : — yet  even  were  we  to  assign  it  the  place  which  is 
claimed  for  it,  it  would  avail  nothing  toward  setting  aside  the 
sense  in  which  it  was  understood  in  ordinary  Greek  usage. 
All  analogy  would  still  require  us  to  take  it  in  some  accepta- 
tion involving  the  general  idea  of  immersion. 

Nothing  tends  more  directly  to  produce  confusion  in  the 
minds  of  inquirers  on  the  subject  of  baptism,  and  to  lead  to 
illogical  and  erroneous  conclusions,  than  the  practice  pre- 
valent among  controversialists  of  appealing,  in  illustration 
of  the  singular  position  assumed  with  regard  to  the  import 
of  baptizo,  to  peculiarities  of  "  sacred  usage,"  without  ap- 
parently considering  the  nature  or  ground  of  such  peculiar- 
ity. It  seems  not  to  be  perceived  that  the  examples  urged 
in  illustration,  are,  not  merely  entirely  irrelevant  and  inap- 
posite, but  of  a  nature  peculiarly  adapted  to  expose  the 
positive  and  obvious  falsity  of  the  very  position  in  defence 
of  which  they  are  adduced.  The  only  logical  conclusion 
from  the  use  of  terms  expressive  of  such  ideas  as  faith,  re- 
pentance, love,  humility,  meekness,  &c,  selected  with  direct 
and  special  reference  to  a  meaning  that  was  acknowledged 
and  universally  understood,  is,  not — as  many   Pcedobaptist 


IMPORT    OF    THE    COMMAND.  13 

writers  strangely  infer — that  baptizo  may  be  used  in  the 
New  Testament  without  allusion  to  its  proper  import  in  or- 
dinary Greek  usage,  but  that  in  this  respect  it  would  follow 
the  analogy  of  the  terms  with  which  it  is  compared  ;  especially 
as  it  is  used,  not  like  these  terms  to  denote  duties  which 
would  be  obligatory  even  without  an  express  enactment, 
but  to  designate  a  positive  institution  in  respect  to  which  the 
will  of  the  Master  can  be  learned  only  from  what  is  definite- 
ly expressed  and  enjoined  in  the  terms  employed  in  institu- 
ting it.  We  regard  it  as  absolutely  incredible — and  our 
conviction,  we  doubt  not,  will  be  sustained  by  that  of  the 
reader — that  the  apostles  and  primitive  evangelists  should 
have  gone  forth  calling  the  attention  of  all  to  whom  they 
preached  the  gospel,  wherever  the  Greek  language  was  use  j", 
to  an  external  rite  or  transaction,  in  the  observance  of  which 
upon  becoming  disciples  of  Christ  they  were  to  profess  their 
discipleship,  and  that  in  describing  this  transaction,  they 
should  continually  have  employed  a  term,  which — as  is  uni- 
versally admitted  with  regard  to  the  mass  of  those  to  whom 
the  command  was  addressed — was  understood  as  denoting 
properly  and  simply  the  act  of  immersion^  while  in  reality 
nothing  like  immersion  as  expressed  or  involved  was  intend- 
ed. It  would  have  been,  as  will  be  seen  at  a  glance,  pre- 
cisely as  if  one  in  attempting"  to  express  in  the  Ee  h 
language  the  idea  of  washing,  or  u\fJing.  or  purifying,  or 
any  other  idea  involving  no  allusion  to  mode,  should  select 
for  this  purpose  the  word  immerse! 

Having  thus  shown  on  the  ground  of  the  simple,  custom- 
ary signification  of  the  term  baptizo.  that  it  is  impossible,  in 
accordance  with  any  acknowledged  or  admissible  principles 
of  interpretation,  that  its  meaning  in  the  New  Testament 
should  be  any  thing  else  than  immersion,  we  proceed  to 
establish  the  same  position  on  the  ground  of  the  customary 
and  uniform  Jewish  usage. 

2 


14  BAPTISM,    IN    THE 

JEWISH   USAGE. 

Not  only  is  the  assumption  respecting  the  existence  of  a 
secondary  sense  of  the  word  as  used  by  the  Jews,  without 
the  slightest  foundation,  but  there  is  positive  proof,  perfectly 
decisive,  that  in  all  its  variety  of  usage  among  them,  it  re- 
tained without  change  its  original,  proper  signification,  to 
immerse.  Before  proceeding,  however,  to  adduce  this  proof 
from  examples  of  its  actual  use  by  Jewish  authors,  we  call 
attention  to  two  or  three  considerations  adapted  to  show 
that  any  such  change  of  meaning  as  is  claimed,  would  have 
been  contrary  to  all  analogy  and  probability. 

1.  There  was  apparently  no  occasion  for  it.  There  was 
nothing  in  the  usages  of  the  Jews,  in  respect  either  to  their 
language  or  their  customs,  that  could  naturally  lead  to  it. 
In  representing  in  the  Greek  language  ideas  expressed  by 
Hebrew  or  Aramaean  terms,  there  was  not  the  slightest  oc- 
casion for  using  baptizo  in  any  other  than  its  proper,  modal 
sense,  to  immerse.  To  have  employed  it,  in  disregard  of  a 
multitude  of  terms  really  suited  to  the  purpose,  to  express 
the  idea  of  sprinkling,  or  wetting,  or  ablution,  or  purifica- 
tion without  respect  of  mode,  would  have  been,  we  venture 
to  assert,  an  anomaly  in  the  history  of  language. 

2.  It  is  worthy  of  notice  that  the  corresponding  Hebrew 
term  tabal  (to  dip,  to  immerse)  although  applied  for  a  great 
variety  of  purposes  to  religious  rites,  including  those  of  ab- 
lution and  washing,  retained  unchanged  through  every 
period  of  Jewish  literature,  its  distinctive,  modal  sense,  to 
immerse.  This  use  of  the  term,  uniformly  appearing  in  the 
Old  Testament,  was  continued  in  the  Jewish  schools  after 
the  Hebrew  ceased  to  be  the  language  of  common  life,  and 
appears  in  all  its  distinctness  in  the  Talmuds  and  other 
Rabbinical  writings.  The  proof  of  this  fact  presented  by 
Drs.  Lightfoot  and  Gill  in  their  commentaries  on  the  New 
Testament,  is  perfectly  decisive.  Tabal  is  continually  used, 
not  only  in  cases  where  immersion  for  religious  purposes  is 


IMPORT    OF    THE    COMMAND.  15 

directly  designated,  but  as  the  appropriate  term  for  dis- 
tinguishing an  immersion  for  the  purification  either  of  the 
body  or  of  utensils,  from  a  simple  washing. 

Such  being  the  usage  with  regard  to  the  Hebrew  term,  we 
should  naturally  expect  to  find  the  same  existing  with  re- 
spect to  the  Greek  baptizo,  with  which  it  originally  corres- 
ponded in  import.  What  possible  reason  can  be  assigned  why, 
while  the  Hebrew  word  retained  its  distinctive  meaning  un- 
changed, the  corresponding  term  in  Greek,  originally  ap- 
plied to  the  same  transactions,  and  used  for  the  same  pur- 
poses, should  entirely  depart  from  it  ?  It  can  hardly  admit 
of  a  doubt  that  the  two  terms  were,  each  in  its  own  language, 
freely  and  familiarly  used  by  the  Jewish  doctors  at  the  time 
of  our  Lord's  ministry,  as  representatives  of  the  same  idea. 
And  as  the  one  beyond  all  question  signified  to  immerse, 
this  would,  of  course,  be  regarded  as  the  meaning  of  the 
other. 

3.  The  facts — and,  as  far  as  we  are  aware,  the  only  facts 
pertaining  to  Jewish  usage — on  the  ground  of  which  an 
attempt  is  made  to  account  for  a  change  of  meaning  in  the 
word,  are  in  reality  of  a  nature  to  have  apparently  rendered 
it  impossible.  It  is  admitted  that  the  term  first  became 
applied  to  certain  Jewish  observances  in  its  original,  proper 
signification,  to  immerse,  and  for  the  purpose,  of  course,  of 
designating  them  as  immersions,  and  thus  distinguishing 
them  from  other  forms  of  purification  in  general,  as  sprink- 
ling, anointing,  &c,  as  well  as  from  other  modes  of  washing, 
as  in  the  ordinary  washing  of  the  hands — all  designated  by 
separate  and  appropriate  terms  : — and  yet  it  is  assumed  that 
while  being  used  to  mark  this  distinction,  it  acquired  the  ge- 
neric sense,  to  purify,  to  wet,  or  to  wash,  in  which  all  refer- 
ence to  such  distinction  was  lost,  and  it  could  be  applied 
equally  to  any  act  of  wetting,  or  washing,  or  purification 
irrespectively  of  mode !  It  is  needless  to  add  that  this 
method  of  accounting  for  the  change  of  meaning  claimed, 


16  BATTISM,    IN    THE 

carries  with  it,  when  fairly  stated  so  that  the  bearing  of  its 
several  positions  upon  each  other  may  be  perceived,  its  own 
refutation.  We  venture  to  assert,  that  under  similar  cir- 
cumstances a  change  of  signification,  like  the  one  thus  claim- 
ed for  baptizo,  was  never  known  with  regard  to  any  word. 
Nor  can  we  conceive  that  it  would  be  possible.  The  posi- 
tion conflicts  with  the  fundamental  laws  which  operate  in  the 
formation  and  usage  of  language.  The  very  ambiguity  and 
confusion  which  would  have  resulted  from  the  use  of  the  word 
in  the  sense,  to  purify,  to  wet,  or  to  wash,  were  sufficient  to 
prevent  it  from  acquiring  that  sense  ;  for  as  used  to  desig- 
nate the  ritual  immersions  to  which  it  first  became  applied, 
it  could  not  possibly  have  been  known,  in  a  thousand  sup- 
posable  cases,  what  was  its  meaning.  The  same  influences 
which  operated  in  fixing  the  meaning  of  the  Hebrew  tabal, 
apparently  beyond  the  possibility  of  a  change  in  which  all 
allusion  to  mode  should  disappear,  would  naturally  operate' 
with  equal  force  with  respect  to  the  Greek  word  baptizo.  It 
might  as  easily  be  conceived  that  the  words  dip,  pour,  and 
sprinkle,  or  their  corresponding  terms  in  Hebrew,  used  in 
Lev.  9  :  5-12  for  the  purpose  of  designating  the  three 
specific  acts  of  dipping,  pouring,  and  sprinkling,  might  ac- 
quire from  this  use  of  them  a  new  signification  in  which  all 
reference  to  mode  should  be  lost ! 

The  conclusion  to  which  we  are  thus  brought  from  a  consid- 
eration simply  of  what  the  very  nature  of  the  case  obviously 
requires,  is  fully  sustained  by  an  examination  of  the  examples 
in  which  the  word  appears  in  actual  use. 

The  first  instance  of  its  use  by  as  Jewish  writer  is  in 
2  Kings  5  :  14 ;  where  it  occurs  as  a  translation  of  the  He- 
brew tabal)  "  And  Naaman  went  down  and  immersed  him- 
self seven  times  in  the  Jordan."  Its  meaning  in  this  case 
is  determined  by  the  established  import  of  the  Hebrew  word 
of  which  it  is  a  direct  translation,  and  which,  as  we  have 
noticed,  retained  unchanged   its   meaning   through   every 


IMPORT    OF    THE    COMMAND.  17 

period  of  Jewish  literature.  It  is  useless  to  suggest  that 
the  sacred  historian  might  have  said  without  impropriety 
that  Naaman  ivashed  or  bathed  himself  seven  times.  For, 
independently  of  the  most  direct  and  obvious  reply  to  such  a 
suggestion,  it  will  not  be  denied  that  it  is  equally  natural, 
to  say  the  least,  that  he  has  used  the  language  actually  oc- 
curring in  the  passage,  indicative  of  the  fact  that  he  immersed 
himself.  Indeed,  the  manner  in  which  rahats,  to  wash,  to 
bathe,  is  used  in  verse  10,  clearly  indicates  that  the  Jews 
were  accustomed  to  employ  even  this  term  to  denote  sepa- 
rate and  specific  acts  involved  in  bathing  ; — a  fact  which  shows 
that  they  may  have  attached  to  the  requisition  to  ':  bathe 
themselves,"  so  frequently  repeated  in  the  Mosaic  ritual,  a 
more  specific  meaning  than  many  commentators  have  been 
disposed  to  recognize.  That  these  specific  acts  should  be 
designated  in  verse  14  by  their  appropriate  name,  is  pre- 
cisely what  might  have  been  anticipated.  The  prophet  wish- 
ing to  indicate  an  allusion  to  the  effect  to  be  experienced, 
directs  the  leper  to  icash  or  lave  himself  seven  times  in  the 
Jordan.  That  the  latter,  in  obeying  the  direction,  went 
down  into  the  river  and  immersed  himself  seven  times  in  its 
waters,  we  should  naturally  have  inferred,  even  had  it  not 
been  expressly  stated.  And  that  the  sacred  historian  should 
record  the  transaction  as  it  actually  occurred,  accords  with 
all  analogy  in  similar  cases.  It  thus  appears  that,  not  only 
is  the  import  of  baptizo  in  2  Kings  5  :  14  determined  on 
the  ground  of  the  established  and  uniform  signification  of 
tubal,  of  which  it  is  a  direct  translation,  but  that  no  sense  so 
well  as  immersion  meets  the  very  exigencies  of  the  passage. 
By  the  Jew,  comparing  the  Greek  language  with  the  He- 
brew, baptizo  from  the  use  of  it  in  this  passage,  would  natu- 
rally be  regarded,  when  applied  to  acts  of  washing  or  cleans- 
ing equally  as  in  other  connections,  as  being  equivalent  to 
the  Hebrew  tabal ;  and  as  the  latter  was  used  to  denote  the 
specific  act,  immersion,  this  would,  of  course,  be  recognized 
2* 


18  BAPTISM,    IN    THE 

as  the  import  of  tlie  former ;  and  the  two  terms  would  thus 
necessarily  become  associated  in  his  mind  as  expressing  the 
same  idea. 

Another  passage  in  which  the  word  occurs  in  Jewish 
usage,  being  employed  to  denote  a  ceremony  of  strictly  re- 
ligious ablution,  is  found  in  the  apocryphal  book  of  Judith, 
chap.  12  :  6 — 9.  "  And  she  sent  to  Holofernes,  saying,  Let 
my  lord  now  direct  that  thy  handmaid  may  go  forth  to 
prayer.  Then  Holofernes  commanded  his  guard  that  they 
should  not  restrain  her.  So  she  abode  in  the  camp  three 
days,  and  went  out  by  night  into  the  valley  of  Bethulia,  and 
baptized  herself  at  the  fountain  of  water  within  the  camp ; 
and  when  she  had  come  up,  she  prayed  to  the  Lord  God  of 
Israel  that  he  would  direct  her  way  to  the  raising  up  of  the 
children  of  his  people.  And  she  came  in  clean,  and  re- 
mained in  the  tent  until  she  partook  of  her  food  at  even- 
ing." 

The  order  and  connection  of  the  events  as  here  narrated, 
will  be  observed.  Judith,  in  company  with  her  female  at- 
tendant, comp.  chap.  13  :  10,  goes  out  under  the  covert  of 
the  night  and  by  special  permission  from  Holofernes,  into 
the  valley  of  Bethulia  for  the  purpose  of  prayer  ;  arriving 
at  the  fountain  of  water  in  the  valley  she  baptizes  herself ; 
she  then  comes  up,  engages  in  prayer,  and  returns  to  her 
tent.  The  clause  especially  deserving  notice — and  one 
which  seems  to  have  been  strangely  overlooked  in  all  the 
criticisms  on  the  passage  which  have  come  under  our  obser- 
vation—is &s  dvipr]  when  she  had  come  up.  This  clearly  implies, 
not  only  that  in  her  baptism  there  was  in  reality  a  descent, 
but  that  there  is  an  intimation  of  this  factin  the  preceding 
statement.  "We  look  in  vain,  however,  for  any  such  intima- 
tion except  as  it  is  contained  in  the  import  of  the  word  bap- 
tizo.  The  declaration  that  she  "  baptized,"  i.  e.,  "  immersed" 
herself,  involves,  of  course,  the  implication  that  she  descend- 
ed into  the  water,  and  thus  prepares  the  way  for  the  remark, 


IMPORT    OF    THE    COMMAND.  19 

"  and  when  she  had  come  up,  she  prayed."  Nor  will  any- 
thing short  of  this  meet  the  exigency  of  the  passage.  Al- 
lusion to  a  mere  wetting,  or  washing,  or  purifying,  irrespec- 
tive of  mode,  performed  at  a  fountain  of  water,  would  in  no 
way  involve  a  reference  to  a  descent  and  an  ascent  as  connected 
with  it. 

This  passage,  therefore,  so  far  from  containing  the  slight- 
est intimation  that  the  word  baptizo  had  acquired  among  the 
Jews  any  other  sense  than  that  of  immersion,  presents  in 
reality  a  positive  and  interesting  proof  that  this  was  its 
meaning  as  used  by  them,  to  designate  acts  of  religious  ab- 
lution. And  this,  of  course,  is  decisive  as  to  the  sense 
which  they  attached  to  it  in  all  cases  of  application  to  ritual 
observances. 

Another  instance  of  its  use  by  a  Jewish  author  in  refer- 
ence to  religious  rites,  occurs  in  Eccl.  31  :  30,  31.  "He 
who  baptizeth  himself  after  having  touched  a  dead  body, 
and  toucheth  it  again,  in  what  respect  is  he  benefited  by 
his  bath  (loutron)?  So  is  it  with  the  man  who  fasteth  for 
his  sins,  and  goeth  again  and  doeth  the  same  things,  Who 
will  hear  his  prayer  ?  or  in  what  respect  is  he  benefited  by 
his  humiliation  ?"  Here,  as  fasting  is  represented  as  a  mode 
of  humiliation,  so  it  may  be  inferred  that  baptism  is  referred 
to  as  the  usual  mode  of  bathing,  and  this,  as  is  well  known, 
was  immersion.  Any  question  which  may  arise  respecting 
the  construction  of  the  passage,  is  sufficiently  met  by  a  re- 
ference to  Heb.  10  :  25,  exhibiting  a  familiar  mode  of  ex- 
pression entirely  parallel,  and  which  is  obviously  to  be  ac- 
counted for  on  the  same  principle.  That  there  is  an  ellipsis 
in  the  Greek  expression,  is  universally  admitted.  That 
which  was  removed,  was  not  the  dead  body,  but  the  pollu- 
tion contracted  by  touching  it ;  and  this,  it  will  not  be  de- 
nied, could  as  well  be  removed  by  immersion,  as  by  any 
other  mode  of  washing.  Allusion  to  the  act  usually  per- 
formed in  such  cases,  would  at  once  suggest  to  the  mind  of 


20  BAPTISM, 

one  acquainted  with  Jewish  usages,  an  idea  of  the  object 
sought;  and  to  this  idea,  the  construction,  in  the  same  man- 
ner as  in  Heb.  10  :  25,  naturally  becomes  conformed. 

But  while  the  sense,  to  immerse,  is  one  which  thus  entirely 
meets  the  exigency  of  the  passage,  it  is  worthy  of  notice, 
that  any  sense  that  does  not  involve  a  reference  to  some 
act  of  bathing,  is  positively  excluded.  That  loutron  is  the 
appropriate,  distinctive  term  for  designating  specifically,  a' 
bath,  or  bathing,  will  not  be  denied  by  any  one  familiar  with 
Greek  usage.  And  it  is  deserving  attention,  that  whatever 
other  ceremonies  were  observed  in  the  case  of  one  who  had 
touched  a  dead  body,  the  only  transaction — that  by  which 
the  purification  was  completed — to  which  the  passage  repre- 
sents the  "baptism"  as  referring,  was  the  bathing.  The 
position,  therefore,  is  fully  established,  that  a  bathing  (lou- 
tron) is  involved  in  the  act  of  a  ritual  baptism.  All  idea  of 
mere  wetting,  or  purifying,  or  washing,  in  the  generic  sense, 
claimed  as  the  meaning  of  baptizo  in  the  New  Testament,  is 
consequently  shown  to  be  utterly  inadmissible.  And  as 
the  baptism  is  evidently  referred  to  as  the  usual  mode  of 
bathing,  there  is  every  reason  to  believe,  from  the  exigency 
of  the  passage  itself,  that  the  word  is  used  in  its  customary, 
characteristic  sense,  to  immerse.  " 

We  have  now  called  attention  to  all  the  passages  supposed 
to  have  a  bearing  on  the  point  under  examination,  in  which 
baptizo  is  used  by  Jewish  writers  previously  to  the  intro- 
duction of  Christian  baptism,  and  it  will  be  seen,  that  not 
only  is  there  nothing  pertaining  to  them,  to  awaken  a  sus- 
picion that  the  term  was  ever  employed  by  the  Jews  in  any" 
other  than  its  simple,  customary  sense,  to  immerse,  but  they 
afford  positive  proof  of  the  most  interesting  and  decisive 
character,  that  this  was  the  sense  which  they  attached  to  it, 
in  its  religious,  as  well  as  secular  applications.  This,  conse- 
quently, corresponding  as  it  does  with  its  ordinary  import. 


IMPORT    OF    THE    COMMAND.  21 

must  Lave  been  the  sense  in  which  it  was  used  by  Christ 
and  his  apostles. 

The  correctness  of  this  conclusion  will  become,  if  possible, 
still  more  apparent,  from  an  examination  of  the  passages  in 
which  the  term  is  applied  to  Jewish  rites  in  the  New  Testa- 
ment. 

The  first  instance  of  its  use  as  so  applied,  occurs  in  Mark 
7  :  3,  4 — "  For  the  Pharisees  and  all  the  Jews,  except  they 
wash  their  hands  carefully,  eat  not ;  holding  the  tradition 
of  the  elders  ;  and  when  they  come  from  the  market,  except 
they  baptize  themselves,  they  eat  not."  It  will  be  seen  at 
a  glance,  that  the  word  baptize,  as  used  in  this  passage,  de- 
notes something  more  than  the  simple  washing  of  the  hands, 
and  hence  cannot  have  the  generic  sense,  to  wash.  It  de- 
signates some  more  special  and  thorough  ablution  than  the 
one  indicated  in  the  preceding  verse  by  the  term  nipto,  per- 
formed by  the  Jews  on  all  occasions  before  taking  their 
meals.  And  it  is  definite!}'  stated  in  the  Jewish  Talmtrels, 
and  other  Rabbinical  writings,  claiming  to  be  a  record  of 
"  the  traditions  of  the  elders  "  prevalent  at  the  time  of  our 
Lord's  ministry,  that  this  more  thorough  ablution  was  an 
im/iMrswri. 

That  it  was  the  custom  of  the  Jews  on  a  great  variety  of 
occasions  to  bathe  themselves  for  the  purpose  of  ceremonial 
cleansing,  is  abundantly  attested  by  both  Jewish  and  Chris- 
tian writers  of  the  first  and  second  centuries,  and  whose 
personal  knowledge  of  Jewish  usages  at  that  period,  places 
their  testimony  beyond  all  suspicion.  Tertullian,  alluding 
to  the  observance  of  Jewish  rites,  says  of  the  Jew,  "he 
bathes  daily,  because  he  is  daily  defiled."  That  these  "  daily 
bathings  "  were  ordinarily  performed  by  immersing  the  body 
,  in  water,  might  be  inferred  from  the  well-known  fact,  that 
.  this  was  the  usual  mode  of  bathing  practised  by  the  ancients. 
Justin  Martyr,  in    fact,  familiarly   alludes  to  the  Jewish 


22  BAPTISM,    IN    THE 

practice  as  a  going  "  into  the  bath."  He  describes  the  Jewish 
baptism  as  being  merely  "  a  baptism  of  cisterns"  which  al- 
though they  might  serve  to  the  bathing  of  the  body,  were 
entirely  void  of  any  thing  that  could  avail  to  the  benefit  of 
the  soul.  All  ground  for  dispute,  moreover,  is  removed  by 
the  direct  testimony  of  the  Jewish  Talmuds,  in  which  it  is 
declared  in  reference  to  the  various  bathings  prescribed  by 
the  Jewish  ritual,  "  Nothing  of  the  kind  can  take  place  with- 
out an  immersion  of  the  body."  And  Maimonides,  speaking 
of  the  Pharisees,  says,  "  if  they  had  so  much  as  touched  the 
garments  of  the  common  people,  they  were  defiled,  and 
needed  immersion." 

But  the  record  of  Jewish  traditions  respecting  the  im- 
mersion of  the  body,  is  not  more  explicit,  than  with  respect 
to  the  immersion  of  utensils;  corresponding  exactly  with 
what  is  stated  in  Mark  7  :  4 — "  And  there  are  many  other 
things  which  they  have  received  to  hold,  as  baptisms  (bap- 
tismous)  [i.  e.  immersions]  of  cups,  and  pots,  and  brazen 
vessels,  and  couches  kA*w3*..m  It  was  enjoined  that  their 
articles  of  furniture,  such  as  "cups,"  "pots,"  "kettles,"  &c, 
should  in  all  cases  be  prepared  for  use  by  immersing  them 
in  water.  This  was  the  usual  method  prescribed  for  cleans- 
ing them,  when  from  any  cause  they  had  contracted  cere- 
monial defilement.  And  among  the  articles  enumerated, 
"  couches"  or  beds  are  especially  noticed ;  and  particular 
directions  are  given  respecting  the  manner  in  which  the 
immersion  might  be  performed.  "  A  bed  that  is  wholly 
defiled,  if  one  immerses  it  part  by  part,  it  is  clean." 

It  is  customary  with  commentators,  in  illustration  of  pas- 
sages in  the  New  Testament  which  refer  to  Jewish  customs 
and  traditions,  to  appeal  freely  to  the  testimony  of  the  Rab- 
binical records.  It  is  very  properly  urged,  that  while  it  did 
not,  in  many  cases,  accord  with  the  object  proposed  by  co- 
temporary  writers  to  give  a  particular  account  of  these 
things,  the  fact  that  they  are  recorded  with  minuteness  by 


IMPORT   OF    THE    COMMAND.  23 

the  later  Rabbins,  may  be  received— especially  if  there  be 
nothing  in  their  general  character  to  lead  to  the  supposition 
that  they  originated  at  a  period  subsequent  to  the  dispersion 
of  the  Jews  by  the  Romans — as  an  interesting  corroboration 
of  the  evangelical  history.  The  applicability  of  this  position 
to  the  statement  respecting  the  "  tradition  of  the  elders,"  in 
Mark  7  :  3,  4,  is,  as  far  as  it  relates  to  the  existence  of 
certain  customs  of  ceremonial  cleansing,  generally  admitted 
without  hesitation.  And  yet  by  most  writers  it  seems  not 
to  be  appreciated,  that  the  records  which  testify  to  the 
existence  of  these  customs,  are  in  reality  descriptions  of  their 
character.  It  is  from  what  is  stated  respecting  the  "  immer- 
sion" of  "  cups,"  and  "  pots,"  and  "  couches,"  that  we  learn 
that  they  were  cleansed ;  we  arrive  at  the  conclusion  that 
they  were  washed,  because  we  are  informed  that  they  were 
"  immersed.11  The  consideration  that  there  is  no  reason  to 
suspect  that  these  customs  originated  at  a  period  later  than 
that  of  the  New  Testament,  is  no  less  applicable  to  them  as 
immersions  than  as  purifications.  What  possible  reason 
can  be  suggested,  why  the  traditions  of  the  elders  so  fre- 
quently referred  to  by  our  Lord,  should  not  have  required 
as  much 'in  this  respect,  as  those  prevalent  at  any  subse- 
quent period  1  Indeed  since  the  dispersion  of  the  Jews  by 
the  Romans  there  has  been  a  constant  tendency  on  their 
part,  arising  from  the  inconveniences  attending  their  scat- 
tered and  distracted  state,  to  recede  in  the  observance  of 
their  religious  ceremonies  from  the  rigorous  exactness  pre- 
scribed in  the  Jewish  "  traditions,"  so  that  they  have,  one 
after  another,  ceased  to  be  observed. 

We  now  ask  the  reader  to  compare  the  representation  of 
these  Jewish  records  with  that  of  the  New  Testament.  In  the 
former  the  thing  required  on  occasions  similar  to  those  spe- 
cified in  Mark  7  :  4,  and  Luke  11  :  38,  is  designated  an 
"  immersion."  In  the  latter  it  is  stated  that  a  "  baptism" 
was  performed.     la  the  former,  in  passages  which  treat  of 


24  BAPTISM,    IN    THE 

the  usual  mode  by  which  utensils  were  prepared  for  use  or 
cleansed  from  defilement,  directions  are  given  respecting  the 
immersion  of  "  cups"  and  "  pots"  and  "  brazen  vessels"  and 
"  couches."  In  the  latter,  Mark  7  :  4,  it  is  stated  that  "  the 
tradition  of  the  elders"  required  the  baptism  of  these  articles. 
Can  it  be  doubted  that  the  terms  applied  in  this  manner  to 
what  was  obviously  the  same  transaction,  were  considered 
synonymous  %  Why  should  a  transaction  be  commonly  and 
familiarly  designated  an  "  immersion"  in  one  language, 
and  not  a  term  of  the  same  characteristic  import  be  employ- 
ed to  designate  it  in  another  %  And  when  so  employed,  as 
in  the  use  oibaptismos  (baptism)  in  Mark  7  :  4,  is  it  possi- 
ble to  resist  the  conviction  that  it  is  used  for  the  purpose 
of  designating  it  as  an  immersion  ? 

But,  independently  of  these  facts,  there  was  an  obvious 
reason  in  the  very  nature  of  the  case,  for  designating  the 
act  of  "putting  into  water"  enjoined  in  Lev.  11  :  32, — 
and  performed  in  accordance  with  ';  the  traditions  of  the 
elders"  on  many  occasions  not  specified  in  the  Jewish  ritual, 
— an  '•  immersion."  It  was  not  an  ordinary  washing.;  it  was 
not  performed  for  the  sake  of  washing,  in  the  usual  accep- 
tation' of  that  term.  It  was  simply  a  "  putting  into  water," 
an  wimersion,  for  a  ceremonial  purpose.  And  it  was  suita- 
ble that  it  should  be  designated  by  its  appropriate  name. 
The  same  remark  will  apply  with  equal  force  to  the  cere- 
monial ablution  of  the  body  commonly  practised.  It  was 
not  a  simple  bathing.  It  was  performed  for  none  of  the  or- 
dinary purposes  of  bathing.  It  was  neither  more  nor  less 
than  a  simple  immersion  of  the  body  in  water,  which,  although 
involving  a  washing  or  bathing,  was  observed  in  compliance 
with  a  ceremonial  requisition.  And  nothing  could  be  more, 
natural  than  that  it  should  receive  a  distinctive  appellation 
descriptive  of  the  simple,  specific  act  performed.  And  as  it 
is  to  these  ceremonial  observances  that  reference  is  had  in 
Mark  7  :  4,  they  are,  as  we  should  naturally  expect  to  find 
them,  designated  '"  immersions"  (baptisms). 


IMPORT    OF    THE    COMMAND.  25 

These  suggestions  will  assist  us  in  understanding  the  im- 
port of  Heb.  9  :  10.  in  which  allusion  is  had  to  the  atten- 
tion given  by  the  Jews,  in  their  observance  of  the  law,  to 
u  meats  and  drinks  and  divers  baptisms  PairruTnoTs ."  The  class 
of  ritual  observances  thus  designated  are,  according  to  the 
only  natural  construction  of  the  original  text,  adopted  and 
sustained  by  the  ablest  critics,  expressly  distinguished  from 
those  involved  in  "  the  offering  of  gifts  and  sacrifices,"  in- 
cluding the  various  sacrificial  purifications.  And  it  is  a  fact 
which  seems  not  to  have  been  sufficiently  regarded  in  any 
of  the  criticisms  on  the  passage  which  have  come  under  our 
observation,  that  aside  from  those  ceremonies  which  were 
observed  in  connection  with  the  offering  of  sacrifices  or 
were  sacrificial  in  their  nature,  the  only  cases  in  which  the 
use  of  water  was  enjoined  by  the  Mosaic  ritual,  were  those 
in  which  an  immersion  is  either  described,  as  in  Lev.  1 1  :  32, 
or  was  according  to  the  Jewish  traditions  requisite  to  a 
fulfilling  of  the  command.  The  apostle  accordingly,  upon 
having  occasion  to  refer  to  this  general  class  of  observances, 
naturally  designates  them  "  immersions"  (baptisms).  They 
were  not  simply  and  specifically  bathings  (loutra)  ;  for  in  ad- 
dition to  the  fact  that  they  had  respect  to  utensils  as  well 
as  persons,  they  were  in  no  case  performed  for  any  of  the 
ordinary  purposes  of  bathing.  They  were  merely  ceremon- 
ial acts,  acts  of  immersion  in  water  for  ceremonial  purposes  ; 
and  hence  their  most  appropriate  designation  was  "  immer- 
sions.^ They  are  continually  so  designated  by  the  Jewish 
Rabbins  ;  and  the  apostle  writing  In  Greek  naturally  em- 
ploys a  term  {baptismos)  of  the  same  import. 

It  thus  appears  that  the  facts  pertaining  to  the  use  of  the 
terms  baptizo  and  baptismos  as  applied  to  Jewish  rites  in  the 
New  Testament,  lead  to  the  same  conclusion  at  which  we 
arrived  from  an  examination  of  passages  in  the  Greek  of 
the  Old  Testament  and  the  Apocrypha.     The  only  sense 

3 


26  BAPTISM,    IN    THE 

which  a  proper  regard  for  these  facts  will  possibly  admit  of,  is 
immersion.  And  this  may  be  considered  as  decisive  of  the 
sense  in  which  baptizo  was  used  by  Christ  and  his  apostles 
in  reference  to  the  rite  of  Christian  baptism. 

Before  dismissing  the  argument  from  Jewish  usage,  how- 
ever, we  call  attention  to  the  fact  that  the  rite  of  initiation 
into  the  Jewish  commonwealth  commonly  designated  "  bap- 
tism,"  was  an  immersion,  and  by  a  form  of  the  Hebrew  tabal, 
is  continually  so  designated  in  the  Jewish  Talmuds,  which 
reveal  its  existence.  Whether  the  baptism,  i.  e.,  the  "  immer- 
sion" of  proselytes  was  practised  by  the  Jews  previously  to 
the  introduction  of  the  gospel,  it  is  no  part  of  our  present 
object  to  determine.  But  it  is  worthy  of  notice  that  whatever 
connection  between  its  observance,  and  the  origin  of  Chris- 
tian baptism,  may  be  supposed  to  have  existed,  must  have 
existed  between  "  baptism,"  and  a  ceremony  which  was  not 
only  in  reality  an  immersion,  but  was  known  by  the  distinc- 
tive appellation  "immersion."  And  if  it  be  true,  as  most 
Paedobaptist  authors  contend,  that  the  idea  of  baptism  as  an 
initiatory  rite,  was  familiar  to  the  minds  of  the  Jews  at  the 
time  John  commenced  his  ministry,  it  ought  not  to  be  over- 
looked that  it  was  the  idea  of  immersion,  of  a  rite  which  be- 
ing such  in  reality,  was  familiarly  so  designated  ;  and  the 
fact  that  the  Christian  rite  is  called  in  Greek  baptisma  (bap- 
tism), a  term  exactly  adapted  to  designate  it  an  "  immersion." 
is  proof  that  it  is  thus  designated,  the  force  of  which  it  seems 
impossible  for  any  mind  open  to  conviction  to  resist. 

But  should  the  origin  of  Jewish  proselyte  "  immersion"  be 
assigned  to  a  period  somewhat  later,  the  force  of  the  argu- 
ment for  the  import  of  baptizo  derived  from  this  source, 
would  not  be  essentially  diminished,  as  it  is  obvious  that 
there  was  that  in  Jewish  usage  which  would  naturally  lead 
those  familiar  with  it,  to  understand  terms  meaning  to  im- 
merse, applied  to  the  rites  of  religion,  according  to  their  lit- 
eral import.     They  were  prepared  to  hear  an  initiatory  rite, 


IMPORT    OF    THE    COMMAND.  27 

like  Christian  baptism,  familiarly  called  an  immersion ;  and 
they  would,  of  course,  at  once  attach  to  the  requisition 
to  be  "  baptized,"  i.  e., — according  to  the  simple,  character- 
istic meaning  of  the  term, — immersed,  the  idea  which  the  word 
thus  literally  and  properly  expressed.  And  it  is  inconceiv- 
able that  our  Lord  or  his  disciples  should  have  selected  the 
term  to  indicate  the  thing  required  in  Christian  baptism, 
for  any  purpose  except  to  express  this  idea. 

Having  thus  shown  that  all  facts  pertaining  not  only  to 
the  established  import  of  the  word  baptizo  in  ordinary  Greek 
usage,  but  also  to  its  use  as  applied  directly  to  Jewish  rites, 
require  us  to  assign  to  it  as  used  in  the  New  Testament,  the 
sense  to  immerse,  we  proceed  to  establish  the  same  position 
from  its  customary  use  in 

ITS  APPLICATION   TO    CHRISTIAN   BAPTISM. 

That  it  was  used  by  the  early  Christian  writers  who  em- 
ployed the  Greek  language,  in  the  sense  of  immersion,  in 
cases  of  direct  allusion  to  the  rite  of  baptism,  is  placed 
beyond  all  ground  of  dispute  by  reference  to  the  examples 
in  which  it  occurs.  Nor  have  we,  after  a  careful  examina- 
tion of  all  the  passages  which  we  have  ever  seen  adduced  as 
proof  that  in  certain  instances  they  employed  it  in  a  sense 
at  variance  with  the  idea  of  immersion,  been  able  to  discover 
a  single  example,  which — when  the  technical  use  which  as 
the  appropriated  name  of  the  rite  of  Christian  immersion  it 
unavoidably  acquired,  is  properly  considered — is  even  appa- 
rently inconsistent  with  the  position  that  they  understood 
its  proper  meaning  as  being  to  immerse. 

For  an  illustration  of  the  "  technical  use"  of  baptizo  and 
baptisma  by  the  Christian  Fathers,  we  refer  the  reader  to 
the  use  of  rantismos,  sprinkling,  in  Heb.  12  :  24,  and  1  Pet. 
1  :  2, — "  the  blood  of  sprinkling,"  "  the  sprinkling  of  the 
blood  of  Jesus  Christ."     In  this  application  of  the  term 


28  BAPTISM,    IN    THE 

rantismos,  although  nothing  like  sprinkling  as  an  external 
act,  is  designated  or  described,  there  is  direct  allusion  to 
the  ceremony  of  sprinkling  observed  under  the  Jewish  law, 
and  with  this  the  thing  designated  is  compared ;  it  is  con- 
ceived of  as  answering  a  similar  purpose ;  and  on  this  ground  it 
is,  in  accordance  with  a  natural  and  familiar  usage  of  language? 
figuratively  or  technically  called   by  the  same   name.     It 
is  accordingly  admitted  without   hesitation  that  the  only 
terms  by  which  the  idea  expressed  can  be  truly  represented 
in  any  language,  are  those  which  properly  mean  to  sprinkle. 
In  accordance  with  a  principle  entirely  similar,  the  word 
baptisma  as  the  appropriated  name  of  the  rite  of  Christian 
immersion,  was  technically  or  figuratively  applied,  by  the 
Christian  Fathers,  to  various  things  which  they  regarded  as 
answering  a  similar  purpose,  or  as  bearing  a  resemblance  to 
baptism  in  some  of  its  characteristics  or  relations.     But,  as 
in  Heb.  12  :  24,  and  1  Pet.  1:2a  distinction  is  to  be  ob- 
served between  the  transaction  designated  by  rantismos,  to 
wit,  the  application  of  Christ's  atonement,  and  the  effect  of 
this  transaction  in  cleansing  the  soul  from  the  guilt  and 
consciousness  of  sin,  so  in  the  use  of  baptisma  by  the  Fathers, 
the  transaction  or  event  designated,  is  never  to  be  confounded 
with  the  effect  supposed  to  be  produced,  whether  it  be  puri- 
fication, remission,  consecration,  initiation,  etc.,  or  the  oppo- 
site of  these.    The  illogical  and  erroneous  conclusions  upon 
this  point,  which  have  been  arrived  at  in  interpreting  the 
language  of  the  Fathers,  may,  almost  without  exception,  be 
traced  directly  to  a  disregard  for  this  simple  and  obvious 
distinction ;  a  distinction  which  is  generally  indicated  in 
the  very  form  of  expression  employed ;  and  which,  if  not 
expressed,  is,  of  course,  in  all  cases  implied.     While  in  the 
usage  of  the  Fathers,  baptisma  in  its  religious  application 
was  always  used  to  denote  some  transaction  or  occurrence, 
the  effects  resulting  therefrom,  are  described  as  being  ex- 
ceedingly various  and  in  some  instances  directly  opposite 


IMPORT    OF    THE    COMMAND.  29 

in  their  nature.  A  striking  illustration  of  this  fact  is  fur- 
nished by  a  passage  occurring  in  the  works  of  John  of  Da- 
mascus, and  relating  expressly  to  the  various  religious  ap- 
plications of  baptisma  in  the  New  Testament  and  among 
the  Christians  of  his  own  day.  While  in  one  sentence,  he 
describes  a  baptism  that  is  purifying  in  its  effects,  in  the 
next,  he  just  as  freely  and  familiarly  speaks  of  one  that 
is  "  not  salutary,"  not  purifying,  but  only  "  punitive  ;"  the 
subjects  are  "  baptized  "  indeed,  "  baptized  in  fire,"  but  are 
not  "  saved,"  not  purified,  but  on  the  contrary  "  punished  for- 
ever ;"  a  case  in  which  all  idea  of  purification,  even  as  an  ef- 
fect produced  on  the  baptized,  is  absolutely  precluded.  And 
the  "  baptism"  is  no  more  confounded  with  its  effects  in  the 
one  case,  than  in  the  other.  Compare  with  this  represen- 
tation, the  fact  that  in  the  Latin  version  of  Origen's  works, 
the  import  of  baptizo  occurring  in  a  similar  connection,  in 
a  passage  designed  to  be  explanatory  of  the  declaration, 
"  He  shall  baptize  you  in  the  Holy  Spirit  and  fire,"  is  ex- 
pressed by  mergo  (to  immerse),  the  one  being  used  inter- 
changeably with  the  other. 

No  passages  are  more  decisive  in  illustrating  the  sense 
attached  to  the  word  baptizo  by  the  Christian  Fathers,  than 
those  in  which,  in  speaking  of  the  rite  of  baptism,  they  em- 
ploy it  to  designate  definitely  the  act  of  immersion  as  con- 
trasted with  the  emersion  connected  with  it.  While  a  requi- 
sition to  be  immersed  in  profession  of  faith  in  Christ  implies 
an  emersion,  and  while  a  rite  requiring  the  one  necessarily 
involves  the  other,  it  is  obvious  that  the  word  immersion 
does  not  mean  to  emerge,  but  directly  the  opposite,  to  im- 
merse ;  and  the  best  of  all  possible  proof  that  a  term  express- 
ing such  a  requisition,  signifies  simply  and  specifically,  to 
immerse,  is  its  susceptibility  of  freely  and  familiarly  mark- 
ing this  distinction.  It  is  customary,  for  example,  among 
certain  Christian  sects  in  this  country,  in  speaking  of  the 
ordinance  which  they  familiarly  designate  "  immersion,"  to 

3* 


30  BAPTISM,    IN    THE 

represent  the  immersion  and  the  emersion  involved  in  it,  as 
being  significant,  the  one  of  death,  the  other  of  resurrection. 
And  the  use  of  the  word  u  immersion"  in  such  a  connection, 
would  be  to  the  mind  of  a  foreigner  wishing  to  determine  its 
meaning  as  applied  to  the  rite,  decisive  proof  that  it  properly 
denoted  the  simple,  specific  act  of  immersion.  Proof  of 
precisely  the  same  kind,  exists  in  great  abundance,  that  im- 
mersion was  the  sense  in  which  the  Christian  Fathers  used 
the  terms  baptizo  and  baptisma,  in  their  application  to  the 
rite  of  Christian  baptism. 

Chrysostom,  commenting  on  Mark  10  :  39,  represents 
our  Lord  as  designating  his  "  descent  into  death"  as  a  "  bap- 
tism ;"  as  when  one  "  in  the  use  of  water  is  baptized  (im- 
mersed), and  rises  again."  Again,  in  his  Homily  on  John 
3  :  5,  he  remarks,  that,  while  on  the  one  hand,  baptism  has 
reference  to  the  death  of  Christ,  as  is  expressed  in  the  de- 
claration, "  We  are  buried  with  him  by  baptism  into  death," 
his  death,  on  the  other  hand,  or  his  sufferings  unto  death, 
are  designated  "  baptism,"  as  in  the  passages,  "  Are  ye  able 
to  be  baptized  with  the  baptism  that  I  am  baptized  with  V1 
"  I  have  a  baptism  to  be  baptized  with :"  and,  in  illustration, 
he  adds,  '•  For  as  it  is  easy  to  be  baptized  (immersed),  and 
to  emerge,  so  he,  having  died,  easily  rose  when  he  wished." 

It  will  be  observed,  that  Chrysostom  represents  what,  in 
the  figurative  application  of  the  term,  he  denominates  the 
"baptism"  of  Christ,  as  having  the  same  relation  to  his 
resurrection,  that  K  baptism"  or  immersion,  in  the  literal 
acceptation  of  the  word,  has  to  emersion.  As  he  who  is 
"  baptized"  or  immersed  in  water,  also  "  emerges,"  so  Christ 
emerged  from  his  "  baptism,"  i.  e.,  his  "  descent  into  death," 
by  his  resurrection.  And  in  these  uses  of  the  words  baptizo 
and  baptisma,  whether  literal  or  figurative,  Chrysostom  is 
illustrating  their  import  in  their  religious  application,  both 
as  understood  by  the  Christians  of  his  own  day,  and  as  used 
in  the  New  Testament.     The  language  of  Mark  10  :  39,  and 


IMPORT    OF    THE    COMMAND.  31 

Luke  12  :  50,  is  introduced  as  involving  direct  allusion  to 
the  rite  of  baptism,  while  in  Rom.  6 :  4,  the  rite  is  expressly 
designated.  And  it  is  in  a  passage  embracing  these  several 
applications  of  the  word  baptisma,  that  it  is  familiarly  used, 
as  all  will  admit,  to  denote  simply  and  specifically,  immersion. 

Gregory  Nazianzen,  in  a  formal  statement  of  what  was 
regarded  in  his  time  as  the  spiritual  significancy  of  vari- 
ous names  by  which  the  rite  was  designated,  represents 
the  import  of  baplisma  (immersion)  as  having  the  same  re- 
lation to  the  idea  of  burial,  that  the  import  of  loutron  (wash- 
ing) has  to  the  idea  of  washing  away  or  cleansing. 

Numerous  passages  occur  in  the  works  of  Basil,  placing 
it  beyond  all  doubt,  that  the  word  baptizo  in  its  religious 
application,  was  understood  and  employed  by  the  Greek 
Fathers  in  the  sense  to  immerse.  From  the  treatises  "  on 
baptism"  ascribed  to  him,  we  select  the  following:  "We 
being  baptized  (immersed)  into  death  in  likeness  tyotwran 
(of  the  death  of  Christ),  should  die  to  sin  ;  and  by  our  rising 
from  the  baptism  (the  immersion)  being  raised  as  from  the 
dead,  we  should  live  to  God."  While  an  emersion  is  here 
regarded  as  inseparable  from  a  baptism  or  immersion,  and 
consequently  as  a  part  of  the  rite,  it  is  not  what  the  word 
"  baptism "  properly  expresses.  The  meaning  of  this  is 
simply  immersion.  That  it  is  used  in  this  sense  in  the  pas- 
sage quoted,  is  placed  beyond  all  dispute  by  the  expres- 
sion, u  and  by  our  rising  from  the  baptism  being  raised  as 
from  the  dead."  The  use  of  the  terms  baptizo  and  baptisma 
in  this  case  in  which  there  is  direct  reference  to  the  rite 
of  Christian  baptism,  and  in  forms  of  expression  actually  bor- 
rowed from  Rom.  6  :  3-5,  is  perfectly  decisive  as  to  the 
import  attached  to  them  by  the  Greek  Fathers. 

In  another  passage,  one  who  is  a  baptized  (immersed)  in 
the  Holy  Spirit,"  and  in  that  fire  which  is  the  source  of 
spiritual  light,  the  word  or  truth  of  God,  is  represented  as 
being  in  a  condition  to  be  fully  subjected  to  their  influence, 


32  BAPTISM,    IN    THE 

and  transformed  to  their  nature,  that  is,  to  become  enlight- 
ened and  purified  ;  "just  as  wool  baptized  (immersed)  in  dye 
is  changed  in  respect  to  its  color,"  or  "  as  iron  baptized  (im- 
mersed) in  jire  excited  by  blowing,  is  rendered  more  suscep- 
tible of  purification,  and  becomes  not  only  luminous,  but 
soft  and  flexible.  It  will  be  observed  that,  as  the  act  of 
baptizing  or  immersing  the  wool  in  dye,  is  distinguished 
from  the  effect  produced  in  changing  the  color,  and  as  the 
baptism  of  the  iron, — which  being  plunged  into  the  fire  be- 
comes enveloped  or  immersed  in  the  flame  excited  by  blowing, 
— is  distinguished  from  the  effect  in  changing  the  properties 
of  the  iron ;  so  a  becoming  baptized  or  immersed  in  the 
Holy  Spirit — most  happily  illustrated  by  the  allusion  to 
the  iron  enveloped  in  the  flame — is  carefully  distinguished 
from  the  effect  of  this  baptism  in  transforming,  enlightening, 
purifying  the  soul. 

The  comparison  between  a  literal  and  a  figurative  bap- 
tism or  immersion,  here  introduced,  is  especially  deserving 
notice.  It  shows  clearly  that  the  Greek  Fathers  did  not 
consider  that  the  technical  use  which  the  word  baptizo  had 
acquired,  affected  in  the  least  its  simple  and  proper  meaning  ; 
but  that,  whether  as  applied  to  religious  or  secular  transac- 
tions, its  characteristic  import  was  equally  to  immerse. 

We  next  call  attention  to  the  use  of  the  term  by  Cyril 
of  Jerusalem.  Speaking  (Cat.  17)  of  the  apostles  as  "  bap- 
tized in  the  Holy  Spirit"  at  the  time  of  Pentecost,  he  says : 
"  The  gift  was  not  in  part ;  the  influence  was  in  full  perfec- 
tion. For  as  he  who  goes  down  tvtwav  into  the  water,  and 
is  baptized  (immersed),  is  encompassed  on  all  sides  by  the 
waters ;  so  were  they  completely  baptized  (immersed)  by 
the  Spirit.  The  water  envelops  externally ;  but  the  Spirit 
baptizes  (immerses,  envelops)  also,  and  that  perfectly,  the 
soul  within."  The  meaning  of  the  term  in  this  passage, 
whether  as  applied  to  the  rite  of  baptism,  or  the  influences 
of  the  Spirit,  cannot  possibly  be  mistaken.    The  comparison 


IMPORT    OF    THE    COMMAND.  33 

between  literal  baptism  in  which  one  goes  down  into  the 
water,  and  is  immersed,  i.  e.  u  baptized,"  and  in  the  act  be- 
comes "  encompassed  on  all  sides  by  the  waters,"  and  the 
figurative  application  of  the  term  in  reference  to  the  Holy 
Spirit,  the  use  of  the  terms  "  encompassing"  and  "  envelop- 
ing" in  explanation  of  the  figure,  and  the  free  interchange 
of  these  with  baptizo,  in  fine,  the  whole  representation,  estab- 
lish for  the  term,  the  sense  to  immerse,  in  a  manner  which 
must  suffice  to  strike  conviction  to  every  mind. 

In  the  same  connection  Cyril  speaking  of  "  the  sound  from 
heaven  as  of  a  rushing  mighty  wind"  as  indicating  the  pres- 
ence of  the  Spirit,  says :  "  '  It  filled  all  the  house  where 
they  were  sitting.'  The  house  became  the  reservoir  of  the 
spiritual  water  ;  the  disciples  were  sitting  within  ;  and  the 
whole  house  was  filled.  They  were,  therefore,  completely 
baptized  (immersed)  according  to  the  promise."  The  reader 
will  mark  the  representation.  The  disciples  were  "  baptized" 
because  the  "  whole  house"  while  they  were  u  within"  was  "fill- 
ed "  with  the  spiritual  water.  And  it  is  worthy  of  notice 
that  this  is  the  sense,  not  only  in  which  Cyril  employs  the 
term  in  his  own  familiar  use  of  it,  but  in  which  he  declares 
it  was  used  by  our  Lord  in  "  the  promise"  which  he  had  just 
quoted,  "  Ye  shall  be  baptized  in  the  Holy  Spirit  not  many 
days  hence."  Can  there  be  a  doubt  as  to  the  sense  which 
the  Greek  Fathers  attached  to  the  word  in  the  New  Testa- 
ment? 

An  argument  equally  conclusive  may  be  derived  from 
the  use  of  the  word  by  the  Fathers  in  its  construction  with 
prepositions.  Although,  as  an  author  may  wish  to  direct  at- 
tention particularly  either  to  the  simple  act  of  immersion 
itself,  or  to  the  means  by  which  it  is  effected,  he  may  say 
with  equal  propriety,  '  immersed  in  water,  or  by  means  of 
water,  or  into  water,'  it  is  obvious  that  all  of  these  modes  of 
construction  are  not  adapted  to  any  term  that  means  merely 
to  wash,  or  wet,  or  purify.    The  usual  construction  occurring 


34  BAPTISM,    IN    THE 

in  the  writings  of  the  Fathers  is  "  baptized  in  water,  tv  Man, 
occasionally  tig  vSup  into  water.  And  the  familiar  use  of 
such  an  expression  as  "  we  are  baptized  into  water,"  would 
seem  to  be  sufficient  in  itself  to  settle  the  import  of  the 
term.  It  will  hardly  be  claimed  that  they  intended  to 
say,  l  washed,  or  wet,  or  purified  into  water.1  '  Immersed  into 
water  '  is  the  only  admissible  sense.* 

The  facts  here  presented,  drawn  from  various  sources,  and 
pertaining  to  the  use  of  baptizo  in  various  relations  and  par- 
ticular applications,  must  suffice  to  set  the  question  respect- 
ing its  import  as  used  by  the  Greek  Fathers  forever  at  rest. 
It  must,  we  think,  be  perfectly  obvious  to  every  mind  that 
the  word  as  employed  by  them  has  precisely  the  same  mean- 
ing as  when  used  by  other  Greek  authors  ;  that  it  is  used 
by  them  to  denote  the  specific  act  of  immersion  in  the  same 
manner  in  which  we  employ  the  word  immerse ;  that  in  this 
sense  they  apply  it  equally  to  religious  and  secular  trans- 
actions, passing  in  this  use  of  it  freely  from  one  to  the 
other  ;  and  that  the  sense  in  which  they  themselves 
as  Greek  authors  thus  use  the  term,  was  the  import  which 
they  attached  to  it  as  employed,  both  literally  and  figura- 
tively, in  the  New  Testament.  Indeed  it  would  be  impos- 
sible for  us  to  mention  a  philological  fact  that  is  better  es- 
tablished than  is  the  import  of  baptizo  as  thus  stated,  in  the 
usage  of  the  ancient  Greek  Fathers. 

*  That  the  use  of  the  prepositions  ck  and  Sia  with  baptizo  and  baptisma 
in  the  sense  by  means  of,  does  not  create  the  slightest  presumption  against 
the  idea  of  immersion,  is  sufficiently  proved  by  a  single  passage  from 
Chrysostom,  in  which  he  is  speaking  of  the  baptism  of  water  as  distin- 
guished from  a  baptism  by  other  means,  and  in  which  he  uses  the  word 
baptizo,  as  all  will  admit,  to  denote  the  specific  act  of  immersion  :  "He 
who  is  baptized  (immersed)  t'$  Metros  by  means  of  (in  the  use  of)  water, 
emerges  with  great  ease ;"  so  Christ  easily  rose  or  emerged  from  his  "  bap- 
tism," i.e.,  his  "descent  into  death." 


IMPORT    OF    THE    COMMAND.  35 

Let  the  reader  now  call  to  mind  the  positions  established 
in  the  foregoing  discussion  ; — that  the  term  baptizo  as  ap- 
plied to  Christian  baptism  necessarily  designates  some  ex- 
ternal rite,  or  ceremony,  or  transaction  to  be  performed  ; — 
that  the  transaction  which  it  properly  denotes  according  to 
its  characteristic,  customary,  uniform  signification  in  ordi- 
nary Greek  usage,  is  immersion ; — that  this  was  the  sense 
in  which  it  was  continually  used  by  Jewish  authors  in  their 
application  of  it  to  religious  rites  ; — and,  finally,  that  the 
early  Christians  among  whom  it  was  in  familiar  use  in  their 
own  language,  habitually  employed  it  as  applied  to  Chris- 
tian baptism  in  the  specific  sense  to  immerse,  and  in  all  re- 
spects in  such  a  manner  as  to  indicate  that  they  regarded 
this  as  the  meaning,  the  established,  recognized,  indisputa- 
ble meaning  of  the  term,  alike  in  its  religious  and  secular 
applications : — and  we  may  ask,  was  not  all  possibility  of 
its  being  understood  in  any  sense  but  that  of  immersion, 
by  those  to  whom  the  writings  of  the  evangelists  and  apos- 
tles were  originally  addressed,  absolutely  precluded  ? 


APPENDIX. 

Note,  see  page  8. — In  appeals  to  the  lexicons  to  determine  the  signifi- 
cation of  words,  an  important  distinction  but  seldom  appreciated  is  to  be 
observed  between  those  definitions  which  relate  merely  to  their  applica- 
tions or  uses,  and  those  which  are  expressive  of  their  real  import.  In  the 
case  of  a  large  class  of  terms,  most  of  the  secondary  definitions  attached, 
have  reference  not  to  their  proper  meaning,  but  simply  to  the  manner  in 
which  they  are  used  or  applied,  and  not  unfrequently  to  the  effects  indi- 
cated by  the  act  designated.  This  is  especially  true  of  words  which,  like 
baptizo,  are  descriptive  of  spccijic,  external  acts.  An  example  or  two  will 
make  the  truth  of  this  remark  obvious  to  every  mind.  A  secondary  defi- 
nition given  by  Dr.  Webster  to  the  word  dip,  is  "to  wet,  to  moisten;" 
and  Milton  iscited  as  authority.  Now  every  one  acquainted  with  the 
English  language  knows  that  this  is  not  a  definition  of  what  the  term 
properly  means:  nor  is  there  any  thing  in  the  usage  of  Milton  to  which 
allusion  is  evidently  had,  to  afford  the  slightest  ground  for  such  an  opin- 
ion. And  the  terms  "  to  wet,"  "to  moisten,"  are  obviously  introduced 
by  Dr.  Webster  merely  to  define  a  figurative  use  or  application  of  the  word. 
To  express  the  simple  idea  of  wetting  or  moistening,  the  word  dip  is  never 
employed. 

Another  example  is  furnished  in  the  definition,  "to  cleanse,  to  purify," 
given  to  the  word  sprinkle,  reference  being  made  to  Heb.  10:  22.    It  will, 


60        BAPTISM,    IN    THE    IMPORT    OF   THE    COMMAND. 

we  presume,  be  universally  admitted,  that  these  terms  do  not  properly 
define  the  meaning  of  the  word  as  used  in  the  passage  cited.  It  is  readily 
perceived,  that  direct  allusion  is  had  to  the  idea  of  sprinkling  as  observed 
in  connection  with  the  offering  of  the  Jewish  sacrifices,  an  allusion  which 
can  be  indicated  by  no  term  that  does  not  properly  mean  to  sprinkle ;  and 
that  the  definition  given  relates  solely  to  its  figurative  application,  ex- 
pressing especially  the  effects  resulting  from  the  transaction  designated, — 
and  not  to  its  simple  meaning.  The  lexicons  of  every  language  furnish 
numerous  examples  illustrative  of  the  same  fact.  Indeed,  in  many  cases 
of  words  belonging  to  the  class  including  baptizo,  most  of  the  secondary 
definitions  are  to  be  explained  on  this  principle.  The  fact,  therefore,  that 
many  of  the  lexicons  append  to  those  definitions  of  baptizo,  which  refer 
directly  to  its  real  import,  as  to  immerse,  to  dip,  to  submerge,  to  over- 
whelm, certain  secondary  definitions,  as  to  bathe,  to  wash,  to  drench,  to 
confound,  etc.,  does  not  in  itself  create  a  presumption  that  they  are,  even 
in  the  opinion  of  the  lexicographer,  to  be  understood  as  expressing  the 
proper  meaning  of  the  word.  Indeed  there  is  satisfactory  evidence,  in 
many  cases  at  least,  that  they  were  not  so  regarded  by  the  authors  of  the 
lexicons.  This  accounts  for  the  fact  that  in  some  of  the  standard  lexicons 
of  the  Greek  language  the  only  definitions  given  to  baptizo  are  of  the  for- 
mer class,  (an  important  fact  to  be  observed,)  while  in  others  one  or 
more  of  the  latter  class  are  appended.  We  doubt  not  that  the  great  body 
of  Greek  lexicographers,  would  readily  unite  in  the  following  testimo- 
ny of  Dr.  Anthon.  "The  primary  meaning  of  the  word,  is  to  dip  or 
immerse;  and  its  secondary  meanings,  if  ever  it  had  any,  all  refer  in  some 
way  or  other,  to  the  same  leading  idea."  The  clause,  "  if  ever  it  had  any," 
is  specially  deserving  of  notice.  Did  the  word  possess  a  distinct,  clearly 
defined  "secondary  meaning,"  it  cannot  be  imagined  that  Dr.  Anthon 
would  have  been  ignorant  of  its  existence.  The  purport  of  his  remark  ev- 
idently is,  that  the  only  proper,  distinctive  meaning  of  the  word  is  "  to 
dip  or  immerse;"  in  case,  however,  certain  figurative  or  special  applica- 
tions of  the  term  be  designated  "secondary  meanings,"  they  are  such,  not 
as  distinguished  from  its  primary  meaning,  but  only  as  they  involve  a 
reference  to  "  the  same  leading  idea,"  that  of  immersion. 

A  proper  regard  for  this  distinction  in  the  definitions  of  words,  by  Dr. 
Carson,  would  have  prevented  a  remark  with  respect  to  the  testimony  of 
"  the  lexicons,"  which  is  as  untrue  in  fact,  as  it  is  unfortunate  in  view  of 
the  use,  and  in  most  cases,  unwarrantable  use  which  has  been  made  of  it 
by  his  opponents.  Dr.  Carson,  without  his  usual  discrimination,  alludes 
to  the  secondary  definitions  given  to  baptizo,  as  if  they  were  necessarily 
intended  to  be  definitions  of  its  "  meaning" — a  mistake,  which,  as  is  the 
more  surprising,  he  extends  equally  to  all  the  words  in  the  language,  p.  56. 
And  it  is  only  with  reference  to  the  definitions  attached  to  them  conceived 
of  as  such,  that  he  calls  in  question  the  authority  of  the  lexicons.  The 
position  of  Dr.  Carson,  as  explained  by  himself— and  which  is  always 
misrepresented,  unless  presented  as  thus  explained — is  essentially  the  same 
with  that  which,  we  are  confident,  the  great  body  of  Greek  lexicographers 
would  unhesitatingly  assume,  to  wit,  that  what  are  given  as  secondary 
definitions  of  the  word,  "  are  not  properly  meanings  at  all,"  but  are  "  made 
out  by  implication,  or  in  some  other  way." 


THE  NEW  TESTAMENT 


IMPORT  OF  THE  WORD  BAPTISM. 


Statement  of  the  nature  of  the  argument. — Ancient  translations  op 
the  New  Testament. — The  idea  expressed  by  baptizo,  understood  by 
the  early  Christians. — Manner  of  expressing  it  in  other  languages. — 
Translation  of  baptizo  in  the  ancient  Latin,  the  Syriac,  the  Coptic, 
and  other  versions. — The  impossibility  of  describing  a  simple  wetting 
or  washing,  involving  no  allusion  to  mode,  as  an  immersion. — Use 
of  baptizo  by  the  sacred  writers. — 1.  Argument  from  its  use  in 
construction  in  Mat.  3:11,  and  Mark  1  :  8. — Force  of  the  preposition 
ev. — So  used  as  to  avoid  ambiguity. — Illustration  from  the  English 
phrase  'immersed  in  water.' — 2.  Use  of  baptizo  in  Acts  S  :  36-39. — 
Descriptive  of  a  definite  act. — The  attending  circumstances  obviously 
relating  to  baptism  as  such. — 3.  Allusion  to  baptism  as  immersion 
in  1  Cor.  10  :  1, 2. — Form  of  construction  adopted. — Nature  of  the  facts 
specified.— 4.  Baptism  of  the  Holy  Spirit.— Argument  from  the  con- 
struction.—The  idea  of  pouring,  wetting,  or  purifying,  utterly  inad- 
missible.— The  figure  of  immersion  peculiarly  adapted  to  express  the 
thing  obviously  intended.— Import  of  baptizo  in  its  customary  figura- 
tive applications.— Occasion  of  its  use  with  reference  to  the  Holy  Spi- 
rit.— Sense  in  which  baptizo  in  this  application  of  it  was  understood 
and  employed  by  the  Greek  fathers. — Admissions  of  Paedobaptist  wri- 
ters.— 5.  Baptism  of  fire. — Allusion  to  the  fire  of  punishment.— Expo- 
sition of  Mat.  3  :  11,  and  Luke  3  :  16.— 6.  Use  of  the  term  in  Mat. 
20  :  22,  23,  and  Luke  12 :  50. — The  meanings  to  wash,  to  wet,  to  purify, 
absolutely  precluded. — Nature  of  the  figure  undisputed. — 7.  Argument 
from  the  use  of  baptism  a  in  Rom.  6  :  4,  and  Col.  2  :  12. — Immersion  as 
involving  a  burial  in  the  water,  the  uniform  practice  of  the  apostolic 
churches.— Difficulty  of  disconnecting  the  nature  of  the  rite  from  the  lit- 
eral, customary  import  of  the  term  designating  it. — Final  statement  and 
application  of  the  argument. — Intent  and  explicitness  of  the  com- 
mand.— The  act  expressed  by  the  word  baptizo,  the  thing  enjoined 
and  intended  to  be  observed.— 1.  The  difficulty  of  conceiving  for  what 
other  purpose  the  term  should  have  been  selected.— Illustration  from 


2  THE    NEW    TESTAMENT    ON    THE 

the  Lord's  supper. — %.  Baptism  in  cases  of  figurative  allusion  to  the 
rite  uniformly  presented  simply  as  immersion. — 3,  Various  Scriptural 
passages  without  meaning,  except  as  baptism  is  regarded  as  being  es- 
sentially immersion. — 4-.  Immersion  uniformly  specified  as  Hie  thing 
required. — 5.  Incidental  allusions  to  the  nature  of  the  rite. — 6.  Nature 
of  the  rite  as  described  in  Rom.  6  :  4,  and  Col.  2  :  12. — T.  Baptism  as 
immersion,  designed  to  be  symbolical. — 8.  The  commission  recorded 
Mat.  23  :  19,  20,  and  Mark  16  :  15,  16,  designed  to  extend  to  all  na- 
tions, and  all  ages. —  9.  The  baptism  of  Christ  as  our  example. 

In  a  former  number,  it  has  been  conclusively  shown,  on 
the  ground  of  the  most  unexceptionable  proof,  drawn  from 
a  great  variety  of  sources,  that  the  import  of  the  Greek 
term  baftizo,  whether  as  occurring  in  ordinary  Greek 
usage,  or  as  applied  by  Jewish  authors  to  the  rites  of  re- 
ligion, or  as  familiarly  used  both  in  its  religious  and  secular 
applications  by  the  early  Christian  writers,  is  properly  and 
specifically  to  immerse.  From  these  facts,  the  conclusion  is 
inevitable  that  immersion  was  the  only  sense  which  could 
possibly  have  been  attached  to  it  as  employed  by  our  Lord 
and  his  apostles,  in  describing  the  ordinance  of  Christian 
profession. 

In  the  present  treatise,  we  propose  to  establish  the  cor- 
rectness of  this  conclusion,  from  evidence  furnished  by 
the  New  Testament  itself.  In  the  discussion  of  this 
subject  as  usually  conducted,  sufficient  importance  seems 
not  to  be  attached  to  the  facts  pertaining  to  the  use  of  bap- 
iizo  in  passages  in  the  New  Testament  having  specific 
reference,  either  direct  or  figurative,  to  the  rite  of  Christian 
baptism.  Not  merely  are  these  facts  without  exception  in 
harmony  with  the  evidence  derived  from  other  sources,  but 
it  is  deserving  consideration,  that  they  constitute  an  inter- 
esting and  independent  source  of  proof,  perfectly  decisive 
in  itself,  that  immersion  is  in  the  case  the  proper  significa- 
tion of  the  term. 

Before  proceeding,  however,  directly  to  the  examination 
of  this  point,  we  call  attention  briefly  to  the  teaching  of 


IMPORT  OF  THE  WORD  BAPTISM.  3 

the  sacred  writers  respecting  the  act  designated  by  baptizo, 
as  stated  by  the  early  Christians  in 

THE    ANCIENT   TRANSLATIONS  OF   THE   NEW   TESTAMENT. 

It  is  a  fact  deserving  special  attention,  that  the  New 
Testament  in  all  the  various  languages  in  which  it  was  read 
during  the  early  ages  of  Christianity,  uniformly  affirmed 
that  Christ  had  expressly  enjoined  that  those  who  should 
become  "  disciples"  to  him,  should  be  "  immersed  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit."*  We  apprehend  that  the  argument  from  this 
source  is  seldom  appreciated  according  to  its  real  force.  It 
is  not,  to  say  the  least,  usually  presented,  in  discussions 
on  this  subject,  with  the  distinctness  and  prominence  which 
its  real  bearing  on  the  question  under  examination  de- 
mands. 

Let  the  reader  endeavor  to  bring  before  his  mind  the 
circumstances  under  which  these  ancient  translations  were 
made.  In  the  extension  of  the  gospel  throughout  the  world, 
it  became  necessary  that  its  requisitions,  as  well  as  its  truths, 
should  be  expressed  in  the  languages  of  the  nations  among 
whom  it  was  preached.  For  this  purpose,  terms  would 
naturally  be  selected  corresponding  in  import  with  those  in 
which  these  requisitions  were  originally  inculcated.  Among 
these  requisitions,  submission  to  baptism,  as  a  means  of 
professing  the  gospel,  was  necessarily  prominent.  It 
being  the  first  public  act   made  incumbent  on  those  who 

*  The  very  few  instances  in  which  the  word  baptizo,  having  become 
incorporated  with  other  languages,  is  found  in  the  versions  of  the  New 
Testament  made  into  these  languages,  are  in  no  sense  exceptions  to  the 
truth  of  this  remark,  as  there  is  decisive  proof,  independent  of  the  estab- 
lished import  of  the  Greek  term,  that  whenever  it  is  so  used,  it  has  the 
sense  to  dip,  or  immerse.  Tertullian,  for  example,  one  of  the  earliest 
Latin  Fathers,  while  he  usually  expresses  the  Greek  baptisma  by  baptis- 
mus,  employs  for  baptizo,  tingo  (to  dip),  occasionally,  however, mergtio 
(to  immerse.) 


4  THE    NEW   TESTAMENT    ON    THE 

became  converted  to  Christianity,  a  distinct  conception  of 
the  idea  expressed  by  the  word  baptize,  as  denoting  the 
thing  required,  would  become  co-extensive  with  the  pro- 
mulgation of  the  gospel.  When,  therefore,  the  New  Testa- 
ment, upon  its  completion,  was  translated  into  other  lan- 
guages, as  the  Latin  and  Syriac,  the  terms  employed  to 
represent  this  idea,  uniformly  expressed  in  the  original 
text  by  baptizo  and  baptisma,  could  hardly  fail  to  be  an  ex- 
pression of  their  real  import.  Here  were  men,  Christian 
scholars,  the  immediate  successors  of  the  apostles,  perfectly 
familiar  with  the  Greek  language  in  all  its  variety  of  appli- 
cation, secular  and  religious,  knowing  fully  what  was  the 
idea  attached  to  the  command  to  be  baptized ;  they  wish  to 
express  this  idea  in  other  languages,  in  a  direct  and  simple 
translation  of  the  word  baptizo ;  and  what  terms  do  they 
employ  ?  What  do  they  affirm  to  be  the  import  of  the 
word?  As  it  cannot  be  supposed  that  they  were  ignorant 
of  its  meaning,  it  is  no  less  incredible  that  they  should 
have  designedly  represented  in  the  translation  that  the 
thing  required  was  essentially  different  from  what  was  ex- 
pressed in  the  original  language.  And  yet  it  is  a  fact  wor- 
thy of  notice,  that  in  all  the  translations  of  the  New  Tes- 
tament, made  during  the  period  commencing  with  the  age 
immediately  succeeding  that  of  the  apostles,  and  extending 
through  six  or  seven  centuries,  the  word  is  rendered  by  no 
term  that  does  not  correspond  in  import  with  the  original, 
customary  signification  of  baptizo;  i.  e.,  that  does  not  de- 
note the  specific  act  of  dipping  or  immersion. 

In  the  early  Latin  versions,  made  during  the  second 
century, — passages  from  which  appear  in  the  works  of 
Tertullian, — the  term  employed  as  a  translation  of  baptizo, 
is  lingo.  That  tingo  corresponds  exactly  with  baptizo  in 
the  sense,  to  dip,  to  immerse,  will  not,  we  presume,  be 
called  in  question.  Indeed  it  is  given  in  standard  English 
and  Latin  lexicons  as  the  simplest  definition  of  the  word 


IMPORT    OF    THE    WORD    BAPTISM.  5 

dip.  It  is  the  term  usually  occurring  in  the  works  of  Ter- 
tullian,  alike  in  passages  quoted  from  the  New  Testament, 
and  in  his  own  descriptions  of  baptism,  to  indicate  the  act 
of  baptizing  ;  although  he  occasionally  uses  in  its  place,  as 
being  perfectly  equivalent,  mergito  (to  immerse) ;  and 
as  a  corresponding  Latin  term  for  baptism,  intinctio,  a 
dipping  into,  an  immersion.  Its  meaning  as  a  translation 
of  baptizo  in  the  New  Testament,  is  thus,  even  on  grounds 
independent  of  its  proper,  ordinary  import,  placed  beyond 
all  dispute. 

In  the  Syriac  version,  made  early  in  the  second  century, 
the  term  employed  for  baptizo  is  amad,  the  meaning  of 
which,  as  given  in  the  lexicons,  is  to  dip,  to  immerse,  to 
bathe.  The  conjecture  of  certain  modern  writers  that  it 
may  mean  to  stand,  or  to  confirm,  is  entirely  without  sup- 
port from  the  usage  of  the  language.  That  it  properly 
signifies  to  immerse,  is  obvious  from  passages  not  relating 
to  the  rite  of  Christian  baptism.  In  Num.  31 :  23,  it  is  used 
in  translating  the  passage,  "  All  that  abideth  not  the  fire, 
ye  shall  make  go  through  the  water."  The  expression 
"  to  make  go  through  the  water,"  used  with  reference 
to  utensils  that  were  to  be  "  put  into  water,"  Lev.  1 1  :  32, 
is  admitted  by  all  to  denote  immersion.  It  is  accordingly 
so  rendered  in  the  Syriac  in  the  use  of  amad,  "  ye  shall 
immerse  in  water."  By  Ephraim  Syrus,*  of  the  fourth 
century,  amad  is  used  to  express  the  physical  act  by  which 
the  head  of  the  Redeemer  in  being  "  bowed  down"  in  his 
baptism,  was  placed  beneath  the  water  of  the  Jordan  ;  a  use 
of  the  term  which  restricts  it  in  its  import  to  the  specific 
act  of  immersion,  and  which  shows  conclusively  that  this 
was  its  distinctive  meaning. 

In  the  ancient  Egyptian  or  Coptic  version  of  the  New 
Testament,  made  during  the  third  century,  baptizo  is  ren- 
dered by  a  term,  the  proper,  distinctive  meaning  of  which 

*  See  Gotch's  Examination. 
1* 


6  THE    NEW    TESTAMENT    ON    THE 

is,  to  immerse,  to  submerge,  to  sink.  This  is  sufficiently  in- 
dicated by  its  use  in  passages  not  relating  to  the  ordinance 
of  baptism  ;  as  Mat.  18  :  6, — y  submerged  in  the  depths  of 
the  sea;"  Mat.  14:30,  "And  beginning  to  sink,  he  cried 
Lord,  save  me." 

For  similar  proof  respecting  the  manner  in  which  the 
word  is  translated  in  the  Gothic,  the  Ethiopic,  and  the 
Armenian  versions,  the  reader  is  referred  to  "  Gotch's 
Critical  Examination  of  the  rendering  of  the  word  baplizo 
in  the  ancient  and  many  of  the  modern  versions  of  the 
New  Testament." 

Translations  made  at  a  much  later  period  are  for  obvious 
reasons  of  very  little  authority  in  determining  the  point 
now  under  examination.  The  only  facts  with  which  we 
are  concerned  in  our  present  investigation,  are  those  which 
illustrate  the  sense  in  which  the  word  was  used  by  the 
primitive  teachers  of  Christianity.  And  the  fact  that  in 
the  very  age  succeeding  that  in  which  the  New  Testament 
was  completed,  and  among  those  who  had  in  many  instances 
doubtless  received  their  idea  of  baptism  from  the  teaching 
of  the  apostles  themselves,  it  is  rendered  by  terms  which 
express  the  specific  act  of  immersion,  sustained  by  the  fact 
that  it  is  translated  by  no  term  that  does  not  denote  im- 
mersion during  the  first  seven  centuries  of  the  Christian 
era,  is  proof  that  this  was  the  sense  attached  to  it  by  the 
primitive  Christians,  the  force  of  which,  we  hesitate  not  to 
say,  no  unprejudiced  mind  can  possibly  resist.  Had  they, 
understanding  that  it  denoted  a  simple  washing  or  wetting 
irrespectively  of  mode,  have  rendered  it  to  immerse,  it  would 
have  been,  not  simply  a  failure  to  represent  its  real  import, 
but  the  inculcation  of  a  positive  falsehood  as  to  the  very  na- 
ture of  the  thing  indicated  and  required ;  for  although  an 
immersion  in  water  is  in  reality  a  washing  or  bathing,  and 
is  frequently  referred  to  as  being  such  by  the  Greek 
Fathers,  it  is  not  true  that  a  washing  which  has  no  respect 


IMPORT   OF    THE    WORD    BAPTISM.  7 

to  mode,  is  an  immersion,  in  whieh  mode  is  the  very  thing 
involved.  It  is  worthy  of  notice,  moreover,  that  the  only 
name  by  which  the  rite  was  familiarly  known  amono-  the 
Christians  who  used  the  Greek  language,  through  which  it 
could  possibly  have  acquired  the  appellation  "  immersion11 
in  other  languages,  was  baptisma  itself.  Far  greater,  of 
course,  is  the  difficulty  of  conceiving  of  any  ground  on 
which  this  could  have  been  given  as  the  simple  meaning  of 
the  icord.  except  as  it  is  found  in  its  real  import.  Indeed 
it  is  absolutely  impossible  to  account  for  the  fact,  that  the 
<early  Christians,  in  their  translations  of  the  New  Testa- 
ment, have  uniformly  represented  the  thing  expressed  and 
required  by  baptizo  to  be  the  specific  act  of  immersion,  ex- 
cept on  the  ground  that  they  understood  this  to  be  its 
proper  meaning. 

Our  object,  however,  in  the  present  treatise,  is  more 
especially  to  exhibit  the  evidence  for  the  import  of  baptiza 
in  the  New  Testament,  afforded  by 

ITS    USE    BY  THE    SACRED    WRITERS. 

I.  And  our  first  proof,  that  as  applied  by  them  to  Chris- 
tian baptism,  it  properly  means  to  immerse,  will  be  derived 
from  the  manner  in  whieh  it  is  used  in  construction  in 
Mat.  3:  6,  11,  and  Mark  1:  5,  8,  9  ;  particularly  in  the 
expression,  "  I  indeed  have  baptized  you  Ip  Man  in  water" 
Comp.  John  1  :  26,  33.  That  this  is  phraseology  exactly 
adapted  to  express  in  the  Greek  language  the  idea  of  im- 
mersion in  water,  will  not  be  disputed.  That  the  only  pro- 
per mode  of  rendering  the  words  lv  vSan  (en  hwdati),  stand- 
ing alone,  is  in  water,  will  not  be  called  in  question  by  any 
one  acquainted  with  Greek  usage.  The  English  expression 
is  an  exact  representative  of  the  Greek.  It  exhibits  the 
idea  that  is  first  suggested,  as  the  eye  meets  the  words  in 
composition  ;  and  if  in  any  instance  a  different  translatioa 


8  THE    NEW    TESTAMENT    ON    THE 

inay  be  adopted,  it  is  only  from  the  force  of  other  words  in 
the  sentence.  The  writers  of  the  New  Testament,  although 
in  certain  connections  they  occasionally  use  the  preposition 
iv  (en)  in  the  sense  of  with,  as  denoting  means  or  instru- 
ment, have,  nevertheless,  given  abundant  proof  that  they 
were  not  ignorant  of  its  natural  and  proper  force  as  a  Greek 
term :  and  they  are  accordingly  careful,  especially  in  cases 
in  which  external  transactions  are  involved,  to  use  it  in 
such  a  manner  as  to  avoid  ambiguity.  We  hesitate  not  to 
say  that  the  assumption  that  iv  Uari  (en  hudati)  in  Mark 
1 :  8, — occurring  in  regimen  with  a  word  expressive  of  an  act 
which  in  the  case  was  performed  "  in  the  river,"  (comp.  ver. 
5), — may  be  rendered  with  water,  is  not  sustained  by  an 
example, — which  in  any  proper  sense  can  be  considered 
parallel  or  analogous, — in  the  entire  usage  of  the  writers 
of  the  New  Testament.  But.  independently  of  these  con- 
siderations, the  meaning  of  the  preposition  is  sufficiently 
obvious  from  its  use  in  the  parallel  expressions,  "  baptized 
in  (en)  the  Jordan,"  Mat.  3:6,"  baptized  in  the  river,"' 
Mark  1:5.  It  being  immediately  added,  in  the  same 
passage,  and  in  a  statement  of  the  same  transaction,  "  bap- 
tized in  (en)  water,"  it  cannot  admit  of  a  doubt  that  the 
preposition  has  in  each  case  the  same  force. 

Now  let  the  reader  call  to  mind  the  universally  admitted 
fact,  that  baptizo  was  regarded  by  those  using  the  Greek 
language,  as  an  appropriate  term  for  expressing  the  de- 
finite act  of  immersion.  There  would,  of  course,  be  a  tend- 
ency on  the  part  of  both  Greeks  and  Jews,  to  attach  to  it, 
especially  as  used  to  designate  an  act  described  as  per- 
formed "  in  the  river,"  the  idea  of  immersion.  And  had 
it  been  the  intention  of  the  sacred  writers,  as  is  assumed, 
to  indicate  that  this  was  not  the  idea  designed  to  be  ex- 
pressed, but  that  the  term  was  used  in  a  sense  which  had 
no  respect  to  mode,  is  it  credible,  is  it  conceivable,  that  they 
should  have  employed  the  very  form  of  construction  which 


IMPORT  OF  THE  WORD  BAPTISM.  9 

of  all  was  the  best  adapted  to  present  this  idea  to  the 
mind  ? 

To  present  the  Paedobaptist  argument  for  a  secondary 
sense  of  the  word  in  the  New  Testament,  in  the  light  of  the 
positions  assumed  in  its  defence, — and  in  the  most  favor- 
able light  which  those  positions  as  assumed  will  admit 
of, — let  us  suppose  that  the  English  word  immerse,  in  addi- 
tion to  its  proper  modal  signification,  had  acquired  the 
secondary  sense,  to  wash,  or  to  purify,  while  in  certain  cases 
the  preposition  in  had  the  force  of  with.  Is  it  conceiv- 
able that  one  wishing  to  convey  the  idea  of  washing  or 
wetting  or  purifying  with  water,  without  respect  to  mode, 
should  select  for  this  purpose  the  expression  "  immersed  in 
water .?"  and  should  immediately  add,  in  reference  to  the 
same  transaction,  "immersed  in  the  river?"  Would  not 
the  very  form  of  expression  selected  be  conclusive  proof 
that  the  word  "  immerse"  was  used  in  its  proper  modal 
sense  1  and  would  not  a  desire  to  indicate  this  fact  be  at 
once  regarded  as  supplying  the  reason  for  its  selection  % 

In  this  illustration  we  have  allowed  the  Paedobaptist 
assumptions,  with  respect  to  the  verb  and  preposition,  to 
have  their  full  force.  And  yet  it  must  be  obvious,  we 
think,  to  every  mind,  that  the  very  positions  assumed  would, 
even  if  they  were  admitted  as  true,  naturally  lead,  on  all 
acknowledged  principles  of  interpretation,  to  a  conclusion 
directly  the  opposite  of  the  one  attempted  to  be  drawn 
from  them. 

II.  Another  interesting  proof  of  our  position  is  furnished 
by  the  passage,  Acts  viii.,  36-39,  "And  as  they  went  on 
their  way,  they  came  unto  a  certain  water  :  and  the  eunuch 
said,  See,  here  is  water ;  what  doth  hinder  me  to  be  bap- 
tized ?" — '•  And  he  commanded  the  chariot  to  stand  still : 
and  they  both  went  down  into  the  water,  both  Philip  and 
the  eunuch  ;  and  he  baptized  him.     And  when  they  were 


10  THE    NEW    TESTAMENT    ON    THE 

come  up  out  of  the  water,  the  Spirit  of  the  Lord  caught 
away  Philip."  The  fact  that  the  sight  of  a  certain  water 
along  the  wayside,  suggested  to  the  mind  of  the  eunuch 
the  idea  of  immediate  submission  to  baptism,  is  certainly 
adapted  to  give  the  impression  that  he  had  been  taught  to 
regard  some  body  of  water  sufficient  for  immersion,  as  re- 
quisite to  a  performance  of  the  thing  involved  in  the  ordi- 
nance. We  call  attention,  however,  more  especially  to  the 
fact  that  the  word  baptizo  in  the  remark,  "  and  he  baptized 
him,"  is  descriptive  of  a  certain  definite  act  performed  at 
a  point  in  the  water,  which  by  a  descent  into  the  water 
had  been  gained  for  that  purpose.  Few  will  hesitate  to 
admit,  in  view  of  the  whole  transaction  as  narrated,  that 
that  act  was  an  immersion :  and  would  it  be  possible  for 
one  familiar  with  Greek  usage  in  regard  to  baptizo,  meet- 
ing with  the  term  in  such  a  connection,  to  resist  the  con- 
viction that  it  was  used  for  the  purpose  of  designating  the 
act  involved  as  an  immersion  ?  The  sacred  historian  could 
not  have  failed  to  perceive  that  this  would  be  the  impres- 
sion naturally  made  on  the  mind  of  the  reader  ;  and  had 
he  intended  to  designate  baptism  as  a  simple  washing  or 
wetting,  it  is  incredible  that  he  should  have  been  at  pains 
to  describe  the  administration  of  it  in  such  a  manner 
as  inevitably  to  direct  attention  to  the  idea  of  immersion, 
as  expressed  in  the  original  import  of  the  term. 

Again,  what  possible  reason  can  be  assigned  for  his  de- 
scribing with  such  particularity,  the  circumstances  per- 
taining to  a  mere  mode  of  administering  the  ordinance  7 
The  coming  to  a  certain  water,  the  conversation  which 
ensued,  the  going  down  into  the  water,  the  coming  up  out 
of  it,  are  obviously  all  introduced  into  the  narrative  on 
account  of  their  relation  to  baptism  as  such.  No  one,  we 
presume,  will  deny  that  the  whole  representation  of  the 
passage  naturally  leads  to  this  conclusion  ;  although  it  is 


IMPORT    OF    THE    WORD    BAPTISM.  11 

in  reality,  as  will  be  seen,  a  conclusion  which  involves  the 
admission,  that  baptism  was  regarded  as  immersion. 

III.  "We  next  call  attention  to  the  allusion  to  baptism  in 
1  Cor.  10  :  1,  2,  "Moreover,  brethren,  we  would  not  that 
ye  should  be  ignorant  how  that  all  our  fathers  were  under 
the  cloud,  and  all  passed  through  the  sea  ;  and  were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea."  We 
cannot  resist  the  conviction,  that  in  the  expositions  usually 
given  to  this  passage,  its  real  force  in  its  bearing  on  the 
particular  point  now  under  discussion,  has  been  overlooked. 
The  attention,  while  occupied  in  tracing  analogies  between 
the  event  indicated  and  the  rite  of  baptism,  has  been 
diverted  from  the  fact  more  especially  deserving  notice,  to 
wit,  that  the  nature  and  form  of  the  apostle's  statement, 
including  the  construction  of  the  language,  the  character 
of  the  facts  mentioned,  and  the  order  in  which  they  are  in- 
troduced, are  evidently  expressly  accommodated  or  adapted 
to  the  idea  (immersion),  which  the  word  baptizo  properly  and 
literally  expresses.  We  see  no  way  in  which  they  can  be 
accounted  for  on  any  other  supposition.  So  that  the  passage, 
so  far  from  being  merely  "  consistent"  with  the  idea  of  im- 
mersion, on  the  ground  of  a  "  figurative"  allusion  to  the 
"  rite,"  presents  in  reality  a  positive  and  interesting  proof 
that  immersion  is  the  simple,  literal  meaning  of  the  word. 

It  will  be  observed  that  the  apostle,  in  verses  1-12,  is 
comparing  the  experience  of  the  Israelites,  in  respect  to 
various  facts  and  incidents  in  their  history,  their  tempta- 
tions, dangers,  occasions  for  watchfulness,  etc.,  with  that  of 
the  Christian  church.  And  he  first  notices  the  fact,  that 
they  "  were  all  under  the  cloud,  and  all  passed  through  the 
sea."  But  in  what  respect  was  this  analogous  to  any  thing 
pertaining  to  the  experience  of  Christians  ?  It  cannot  be 
i  iiazincd  that  the  apostle  would  thus  particularly  and 
formally  allude  to  certain  facts  as  analogous,  without  giv- 


12  THE    NEW    TESTAMENT    ON    THE 

ing  the  slightest  hint  as  to  the  ground  of  the  analogy. 
We  look  in  vain,  however,  for  any  such  hint  or  explanation, 
except  as  it  is  found  in  the  appended  clause,  "  and  were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea."  This  is 
most  obviously  the  filling  up  or  completion  of  the  allusion  to 
"  the  cloud"  and  "  the  sea"  in  the  preceding  verse.  And 
the  only  satisfactory  reason  that  can  be  assigned  for  the 
apostle's  remark,  that  "  they  were  all  under  the  cloud  and 
passed  through  the  sea"  is  that  he  wished  to  prepare  the 
mind  of  the  reader  for  the  allusion  to  baptism,  by  showing 
on  what  ground  it  could  be  said  with  propriety  that  they 
were  "baptized,"  i.  e.,  immersed: — and  to  complete  the 
representation,  and  present  to  the  mind  still  more  clearly 
the  applicability  of  a  term  meaning  to  immerse  to  the  trans- 
action, he  represents  them  as  being  like  immersed  persons 
"  in  the  cloud  and  in  the  sea." 

It  is  customary  with  writers  to  speak  of  the  Israelites 
as  '  descending  into  the  sea  in  obedience  to  the  command 
of  Moses,  passing  through  dry-shod,  and  emerging  safely 
on  the  opposite  shore.'  An  "  emersion"  however,  implies 
an  immersion.  And  if  we  may,  in  allusion  to  the  passage 
of  the  Israelites  through  the  sea,  familiarly  employ  lan- 
guage descriptive  of  the  former,  the  apostle  could  easily 
conceive  how  their  situation  while  "  in  the  sea"  might  pro- 
perly be  indicated  by  a  term  expressive  of  the  latter ; 
especially  as  they  were  at  the  same  time  "  in  the  cloud" — 
as  in  passing  over  them  it  may  be  supposed  to  have  en- 
veloped them,  and  have  thus  rendered  the  immersion 
complete. 

The  supposition  of  certain  commentators  that  the  allu- 
sion in  the  passage  is  to  the  "  initiation  of  the  Israelites 
into  the  religion  promulgated  by  Moses,"  is  precluded  by 
the  whole  representation  of  the  facts  specified  as  pertaining 
to  the  event.  Why  the  passage  of  the  Red  Sea,  the  occa- 
sion of  a  simple  miraculous  event  occurring  in  the  journey- 


IMPORT    OF    THE    WORD    BAPTISM.  13 

ing  of  the  children  of  Israel,  unattended  by  any  religious 
rites,  should  be  fixed  upon  by  the  apostle  as  the  time  of 
this  "  initiation,"  and  that  too,  in  distinction  from  other 
occasions  upon  which  there  was  a  general  and  formal  con- 
secration of  themselves  to  God  as  his  people,  we  find  it 
impossible  to  conjecture.  But,  admitting  the  possibility  of 
this,  why  should  the  apostle,  in  alluding  to  this  event,  de- 
scribe it  particularly  as  a  " passing  through  the  sea"  and  a 
being  "in  the  sea?"  These  surely  are  not  the  circum- 
stances, nor  is  this  the  phraseology,  adapted  to  represent  it 
as  an  initiation.  They  can  be  explained  only  on  the 
ground  that  they  are  introduced  on  account  of  their  rela- 
tion to  baptism  as  immersion.  Again,  why  does  the 
apostle  call  attention  to  the  fact,  that  the  people  were 
"  under  the  cloud"  and  "  in  the  cloud  ?"  The  usual  posi- 
tion of  the  cloud,  as  a  means  of  direction  to  them  in  their 
journeyings,  was  before  them,  Ex.  13  :  22.  As  a  means  of 
protection  and  separation  from  their  enemies,  on  the  passage 
of  the  Red  Sea,  it  was  behind  them,  Ex.  14  :  19.  And 
yet  the  apostle,  omitting  all  allusion  to  these  facts  as  not 
being  suited  to  his  purpose,  calls  attention  to  a  circum- 
stance which  was  merely  incidental  to  their  privileges  as 
described  in  the  Old  Testament,  to  wit,  that  it  was  true 
of  them  that  "  they  were  all  under  the  cloud"  and  "  in  the 
cloud,"  and  were  consequently  all  actually  "  baptized"  i.  e., 
immersed  by  means  of  it ; — a  result  of  their  submission  to 
the  direction  of  Moses. 

It  thus  becomes  perfectly  obvious,  that  the  apostle's 
allusion  to  "  the  cloud"  and  K  the  sea,"  accompanied  with 
the  special  statement  that  "  they  all  passed  through  the  sea," 
and  "  were  all  under  the  cloud,"  and  were  all  "  baptized  in 
the  cloud  and  in  the  sea"  can  be  accounted  for  on  no  other 
ground  than  that  there  is  direct  reference  to  the  idea  of 
immersion  as  expressed  by  the  word  baptizo. 

But  while  the  apostle  is  thus  careful  in  his  selection  of 
2 


14  THE    NEW    TESTAMENT    ON    THE 

facts,  in  bis  manner  of  introducing  and  stating  them,  in 
fine,  in  the  whole  phraseology  and  representation  of  the  pas- 
sage, to  show  that  the  Israelites  were  the  subjects  of  what 
might  properly  be  designated  a  "  baptism,"  i.  e.,  an  immer- 
sion, he  intimates  that,  in  a  certain  aspect  of  it,  it  may  be 
viewed  as  having  answered  a  similar  purpose  with  Christian 
immersion  or  baptism.  As  Christians  in  being  immersed 
in  water  on  professing  their  faith  in  Christ,  are  recognized 
as  his  people,  and  reminded  of  their  distinguished  privileges 
as  members  of  the  Christian  community,  so  the  children 
of  Israel  in  being  conducted  by  Moses  "  into  the  midst  of 
the  sea,"  and  in  having  the  cloud  which  usually  went  be- 
fore them,  by  a  special  interposition  pass  over  them,  and 
take  its  position  behind  them,  for  the  purpose  of  protecting 
them  from  their  enemies,  received  an  immersion  in  the 
cloud  and  in  the  sea,  which  could  not  fail  to  remind  them 
more  forcibly  of  the  fact,  that  they  belonged  to  a  people 
enjoying  the  favor  and  protection  and  watchcare  of  Je- 
hovah, than  could  possibly  have  been  done  by  any  simple 
rite  of  "  immersion,"  such  as  exists  as  a  badge  of  connection 
with  the  Christian  church.  And  yet  even  suck  an  im- 
mersion did  not  preserve  them  from  his  judgments  when 
they  apostatized.  Nor  is  there  any  ground  for  the  im- 
pression that  those  who  have  been  received  to  Christian 
immersion  are  safe,  except  as  they  act  consistently  with 
their  profession.     Comp.  vs.  1,  2,  5-1 1. 

IV.  Another  use  of  baptizo  decisive  of  its  meaning  in 
the  New  Testament,  appears  in  passages  which  relate  to 
the  baptism  of  the  Holy  Spirit  ;  as  Mark  1  :  8,  "  I  in- 
deed have  baptized  you  in  (en)  water,  but  he  shall  baptize 
you  in  (en)  the  Holy  Spirit." 

The  sense  in  which  baptizo  is  here  used,  is  indicated  by 
the  very  construction.  The  use  of  the  preposition  ev  (en), 
with   reference   to  the  baptism  of  water,  is,  as   we   have 


IMPORT    OF    THE    WORD    BAPTISM.  15 

shown,  (see  page  7),  decisive  that  it  should  be  rendered 
according  to  its  natural,  proper  import,  in — in  water.  And 
the  same  construction  being  continued  upon  the  repetition 
of  the  verb  in  the  other  part  of  the  sentence,  it  obviously 
demands  the  same  translation — a  in  the  Holy  Spirit."*  It 
thus  becomes  obvious  that  the  baptism  of  the  Spirit  involves 
the  idea  so  common  with  the  sacred  writers,  of  being  "  in 
the  Spirit,"  Rev.  1:10;  4:2;  Gal.  5  :  25  ;  and  the  only 
sense  claimed  for  the  word,  which  corresponds  with  this 
representation,  is  that  of  immersion.  And  it  is  worthy  of 
notice,  that  although  in  some  instances  of  the  use  of  the 
term  in  its  literal  acceptation,  this  precise  form  of  expres- 
sion is  omitted,  as  being  unnecessary,  it  is,  in  its  figurative 
application  with  reference  to  the  gift  of  the  Holy  Spirit, 
uniformly  retained,  as  if  expressly  designed  to  aid  the 
mind  in  forming  a  clear  conception  of  the  nature  of  the 
figure.     See  Luke  3:16;  Acts  1:5;   11:16. 

Again,  immersion  is  the  only  sense  claimed  for  baptizo 
which  will  meet  the  exigencies  of  the  case  with  respect  to 
the  nature  of  the  thing  designated.  The  idea  of  pouring, 
so  frequently  introduced  by  Peedobaptist  writers  in  con- 
nection with  the  baptism  of  the  Spirit,  is  not  even  claimed 
as  involved  in  the  meaning  of  the  icord,  and  does  not,  con- 
sequently, properly  come  within  the  range  of  our  present 
investigation.  Pouring  and  baptism,  moreover,  as  related 
to  the  gift  of  the  Spirit,  not  merely  are  never  represented 
by  the  sacred  writers  as  being  the  same,  but  are  uniformly 
spoken  of  as  entirely  distinct  ;  the  former  being  invariably 
predicated  of  the  Spirit,  not  of  chose  who  receive  his  in- 
fluences. 

The  sense  to  wet,  will  not,  of  course,  be  urged  as  having 
any  claim  to  regard.     And  the  familiar  use  of  the   term 

*  It  is  a  fact  worthy  of  notice,  that  this  is  the  mode  of  rendering  ac- 
tually occurring  in  the  earlier  English  versions  of  the  New  Testament, — 
"  in  water,"  "  in  the  Holy  Ghost." 


16  THE    NEW    TESTAMENT    ON    THE 

in  such  a  connection,  is  positive  proof  that  wetting  is  not 
what  it  properly  expresses, — is  not  its  meaning  in  the  New 
Testament,  and  least  of  all  in  such  passages  as  Mark 
1:8;  Acts  1  :  5,  etc. ;  although  in  them  there  is  direct 
reference  to  the  act  of  Christian  baptism. 

An  insuperable  objection  to  the  idea  of  washing  or  puri- 
fication, is  involved  in  the  fact  that  baptism  in  the  Holy 
Spirit  was  not  simply  an  effect  of  his  operation  on  the  mind 
or  heart,  but  properly  a  transaction,  by  which  the  disciples 
became  possessed  of  the  abundant  supplies  of  his  influ- 
ence. Compare  Acts  11:  15,  16;  1:8;  Luke  24  :  49  ; 
John  7  :  39  ;  Tit.  3:6;  especially  Acts  1  :  5  with  Acts 
2  :  1-4.  It  is  to  the  "  gift"  of  the  Spirit,  or  to  the  Spirit 
as  given,  as  copiously  imparted, — not  as  operating  on  the 
heart — that  allusion  is  uniformly  had.  The  "  purification 
of  the  heart"  by  the  Spirit  in  the  exercise  of  "  repent- 
ance" and  "  faith,"  moreover,  was  in  reality  a  prerequisite 
to  the  reception  of  the  "gift"  involved  in  the  "baptism" 
of  the  Spirit ;  and  could  not,  of  course,  in  the  nature  of 
the  case,  be  specifically  the  thing  itself.  See  Acts  15  :  7-9  ; 
2  :  38,  39  ;  John  3:3-8;  1  Pet.  1  :  22  compared  with 
Acts  11  :  15,  16,  18;   1:5. 

It  thus  becomes  obvious,  from  the  very  nature  of  the 
thing  designated,  not  less  than  from  the  construction  used, 
that  all  the  meanings  claimed  for  baptizo  to  the  exclusion 
of  immersion,  are  equally  inadmissible.  The  only  sense 
which  the  exigencies  of  the  case  in  either  of  these  respects 
will  admit  of,  is  that  which  properly  and  naturally  belongs 
to  the  word,  viz.,  immersion. 

But,  in  addition  to  these  considerations,  baptizo  in  the 
sense,  to  immerse,  is  peculiarly  adapted  to  express  the  idea 
obviously  intended  to  be  conveyed  by  its  use  with  refer- 
ence to  the  influences  of  the  Holy  Spirit.  It  is  suited  to 
indicate  at  once  the  transaction  involving  the  bestowment 
of  the  promised  "  gift,"  and  the  "  abundance"  in  which  it  is 


IMPORT    OF    THE    WORD    BAPTISM.  17 

represented  as  having  been  bestowed,  Tit.  3:6;  Acts  2  : 
1-4.  And  there  is  not  probably  another  single  term  in  tho 
language  better  adapted  to  express  these  two  ideas.  The 
disciples  of  our  Lord  had,  upon  their  conversion  to  Chris- 
tianity, been  "  cleansed"  or  purified  in  heart  by  the  influ- 
ence of  the  Holy  Spirit,  see  John  3  :  3-8  ;  13  :  11  ;  15  :  3. 
But  they  were,  after  the  ascension  of  Christ,  to  be  "  bap- 
tized1'' in  it ;  it  was  to  be  imparted  to  them  in  extraordinary 
measure ;  and  the  result  would  be  to  prepare  them 
abundantly  for  the  work  to  which  they  had  been  called, 
especially  in  the  illumination  of  their  minds,  and  in 
endowing  them  with  spiritual  gifts,  John  14-16;  Luke 
24  :  45  ;  Acts  1  :  8,  compared  with  1  Cor.  12:6-13;  1 
John  2  :  20,  27 ;  Acts  2:1-4;  10  :  44-46 ;  19  :  6.  And 
it  deserves  notice,  that  of  all  the  figures  employed  to  indi- 
cate an  extraordinary  or  abundant  measure  of  divine 
influence,  none  are  more  natural  and  expressive,  or  more 
frequently  called  into  requisition,  than  those  which  in  some 
way  involve  the  idea  of  an  immersion.  This  is  seen  in 
the  familiar  expressions, — u  overwhelmed  with  a  sense  of 
divine  things ;"  "  swallowed  up  in  the  love  of  Christ ;" 
"  sinking  into  the  will  of  God ;"  "  absorbed  in  communion 
with  him ;"  "  deluged  or  inundated  with  the  divine  glory ;" 
u  immersed  in  a  heavenly  atmosphere ;"  etc. 

Another  consideration  not  sufficiently  regarded  in  the 
examination  of  this  point  as  usually  conducted,  relates  to 
the  sense  in  which  those  acquainted  with  Greek  usage  had 
been  accustomed  to  hear  the  word  baptizo  used  in  its  fig- 
urative applications.  The  idea  of  "  baptism  "  as  applied 
figuratively  to  the  mind,  was  one  with  which  they  were 
familiar ;  and  this  was  invariably  the  idea  of  immersion. 
It  is  customary  with  Greek  authors  to  represent  one  who 
becomes  completely  subjected  to  any  influence,  or  gives 
himself  up  fully  to  it,  as  being  "baptized"  i.  e.,  immersed 
in  it.  Hence  the  expressions,  u  baptized,  (i.  e.,  immersed) 
2* 


18  THE    NEW    TESTAMENT    ON    THE 

in  cares,"  "  in  grief,"  "  in  sleep,"  "  in  intoxication,"  "  in 
investigations,"  "  in  business,"  etc.,  representing  the  mind 
as  being  either  absorbed,  or  overpowered,  or  entirely  sub- 
jected. Those  to  whom  this  representation  was  familiar, 
would,  of  course,  naturally  understand  the  term,  as  ap- 
plied to  the  mind  brought  into  complete  subjection  to  the 
influence  of  the  Holy  Spirit,  in  some  sense  involving  the 
idea  of  immersion.  Indeed  it  would  have  been  difficult 
for  them  to  determine  what  other  sense  they  possibly 
could  attach  to  it. 

The  immediate  occasion  of  the  use  of  the  figure  of  bap- 
tism or  immersion  "  in  the  Holy  Spirit,"  is  obviously  to 
be  found  in  the  use  of  baptism  or  immersion  in  water  as 
the  initiatory  rite  of  Christianity.  Mat.  3:11;  Acts  1  : 
5  ;  etc.  And  it  is  this  association  which  gives  it  its  special 
interest  and  beauty.  The  immersion  or  baptism  in- 
volved, was  alike  in  both  cases  an  indication  of  connection 
with  the  kingdom  of  Christ.  In  the  one  case,  however,  it 
was  an  immersion  of  the  body,  which  was  at  most  a  mere 
profession  of  an  interest  in  the  gospel ;  while  an  immersion 
in  the  influences  of  the  Holy  Spirit  shed  forth  on  the  prim- 
itive disciples  in  rich  profusion,  extended  in  its  effects  to 
the  soul ;  and  involving  a  real,  efficacious  agency,  it  was, 
not  a  mere  symbol,  but  an  actual  realization  of  the  bles- 
sings of  the  new  dispensation.*  Comp.  Mark  1:8;  Acts 
1  :  5. 

In  conclusion,  we  call  attention  to  the  sense  in  which 
the  word  baptizo  as  used  in  the  New  Testament  with 
reference  to  the  Holy  Spirit,  was  understood  by  the  ancient 

*  It  seems  not  to  have  been  sufficiently  regarded  in  the  discussions 
relating  to  the  use  of  baptizo  in  the  New  Testament,  that  while  the  word 
in  its  literal  acceptation,  properly  denotes,  as  used  by  Greek  authors,  the 
act  of  putting  beneath  the  surface,  it  more  commonly  expresses  in  its 
figurative  applications  an  immersion  produced  by  an  influence  conceiv- 
ed of  as  coming  upon  the  object  immersed,  and  thus  inundating  or 
overwhelming  it,  taking  complete  possession  of  it :  and  in  this  respect 


IMPORT    OF    THE    WORD    BAPTISM.  19 

Greek  Fathers.  While  they  frequently  represent  the  bap- 
tism of  the  Spirit  as  being  in  reality  a  purification,  they 
indicate  that  it  was  such  only  in  its  effects  ;  and  in  precisely 
the  same  manner  they  describe  it  as  an  illumination,  a 
regeneration,  an  enduing  with  spiritual  gifts,  etc.  When- 
ever they  have  occasion  to  refer  to  the  import  of  the  term 
as  denoting  the  transaction  involved,  they  are  united  in 
representing  it  as  used  with  reference  to  its  characteristic 
sense,  to  immerse.  They  sometimes  allude  to  it  simply  as 
presenting  a  "  figure  of  speech"  indicative  of  "  the  abun- 
dance of  the  gift."  In  other  cases,  one  who  is  "  baptized  in 
the  Holy  Spirit,"  is  described  as  "  inundated  abundantly 
with  the  gifts  of  the  Spirit,"  or  as  being  in  the  condition 
of  an  object  "  baptized"  or  immersed  in  some  fluid,  which 
takes  complete  possession  of  it,  and  transforms  it  to  its 
own  nature^  Again,  the  "  soul  within"  is  represented  as 
tt  encompassed"  or  "  enveloped11  by  the  indwelling  Spirit. 

These  facts  are  important  as  showing  in  what  sense 
Greek  authors  familiar  with  all  the  uses  of  baptizo,  liter- 
al and  figurative,  understood  and  used  the  phrase  ''bap- 
tized in  the  Holy  Spirit."  Had  there  been  any  thing 
unnatural  or  inconsistent  with  ordinary  Greek  usage,  in 
the  idea  involved,  none  surely  could  have  been  in  more 
favorable  circumstances  than  they  to  appreciate  it.  And 
the  fact,  that, — instead  of  seeking  to  ascribe  to  the  word 
baptizo  as  thus  employed  some  other  acceptation, — they 
freely  and  familiarly  use  it  in  the  sense,  to  immerse,  and  in 
all  respects  in  such  a  manner  as  to  indicate  that  they  re- 
it  corresponds  entirely  with  customary  usage  with  regard  to  the  English 
term  immerse.  This  distinction  would,  of  course,  naturally  suggest  it- 
self to  the  minds  of  those  to  whom  the  language  of  Mark  1  :  8,  was  ad- 
dressed :  and  allusion  to  immersion  "in  the  Holy  Spirit,"  would  at  once 
supply  the  idea  of  his  coming  upon  them  in  such  measure  that  they 
should  become  immersed,  enveloped,  overwhelmed  by  his  presence  and 
absorbing,  subduing,  all-pervading  influence. 


20  THE    NEW    TESTAMENT    ON    THE 

garded  this  as  the  meaning,  the  natural,  established,  recog- 
nized meaning  of  the  term  in  such  a  connection,  furnishes 
evidence  with  respect  to  its  real  import,  which  it  seems 
impossible  to  resist. 

The  conviction  that  none  of  the  secondary  senses  claimed 
for  the  term  are  possible  in  its  use  with  reference  to  the 
Holy  Spirit,  has  doubtless  led  to  the  admission,  expressed 
or  implied,  on  the  part  of  most  Paedobaptist  critics,  that 
in  this  application  of  it,  it  is  used  with  allusion  to  its  char- 
acteristic import,  to  immerse.  Hence  the  use,  in  explana- 
tion of  what  is  really  indicated  by  it,  of  such  expressions 
as  "  largely  imbue,"  "  abundantly  furnish,"  "  exuberant 
abundance,"  "  plentifulness,"  "  copiousness,"  "  overwhelm- 
ing," °  surrounding,"  etc.,  all  utterly  irrelevant,  it  will  be 
perceived,  to  the  sense  to  wet,  to  wash,  or  to  purify. 
"  The  basis  of  this  usage,"  says  Prof.  Stuart,  "  is  very  plain- 
ly to  be  found  in  the  designation  by  baptizo  of  the  idea  of 
overwhelming,  i.  e.  of  surrounding  on  all  sides  with  a  fluid." 
Dr.  Robinson  defining  the  word  baptizo  as  thus  applied, 
says,  "  metaphorically,  and  in  direct  allusion  to  the  sacred 
rite, — to  overwhelm,  richly  furnish  with  all  spiritual  gifts." 

But  if,  as  is  thus  generally  and  unhesitatingly  admitted, 
the  word,  in  certain  instances  of  its  use  in  the  New  Testa- 
ment, in  which  there  is  obviously  direct  allusion  to  the  rite 
of  baptism,  is  used  to  express  the  idea  of  bringing  into  a 
state  of  immersion,  we  cannot  conceive  how  it  is  possible  to 
escape  the  conclusion  that  this  is  its  meaning  in  other  pas- 
sages in  which  there  is  still  more  "  direct  allusion  to  the 
rite ;"  especially  in  cases  in  which,  as  in  Mark  1  :  8,  its 
use  in  the  one  case  is  directly  suggested  by  its  use  in  the 
other.  An  attempt  to  translate  the  term  as  occurring  in 
such  passages,  to  wet  or  to  purify  in  one  part  of  the  sen- 
tence, while  it  is  rendered  to  overwhelm  or  immerse  in  the 
other,  would  be  in  itself  a  sufficient  exposure  of  the  ut- 
ter falsity  of  the  assumption  that  wetting  or  purifying  is 


IMPORT    OF    THE    WORD    BAPTISM.  21 

any  part  of  its  meaning  in  the  New  Testament.  Its  im- 
port in  both  parts  of  the  sentence  is  so  obviously  the  same, 
with  such  modification  only  as  its  customary  use  as  literal- 
ly and  figuratively  applied,  naturally  involves,  that  it  must, 
we  think,  be  acknowledged  as  indisputable. 

V.  Another  figurative  use  of  the  term  in  the  New  Tes- 
tament, indicative  of  its  import,  is  in  the  expression,  "  bap- 
tized in  (en)  fire,"  in  Mat.  3:11,  and  Luke  3  :  18. 

This  application  of  the  term  is  decisive  proof  that  the 
sense  so  commonly  claimed  by  Paedobaptists  for  it  when 
used  as  a  designation  of  the  rite  of  Christian  baptism,  viz. 
to  wet,  or  to  wash,  is  not,  cannot  be,  its  real  import.  The 
very  nature  of  the  baptizing  fluid  positively  precludes 
the  idea  of  washing  or  wetting.  Indeed  the  effect  pro- 
duced is  presented  in  the  light  of  contrast  with  washing. 

Few  will  presume  to  assert  that  there  is  any  usage 
among  either  Greeks  or  Jews,  to  suggest  the  idea  of  'puri- 
fication as  indicating,  not  washing,  not  wetting  in  any  man- 
ner, but  the  effect  of  the  action  of  "  fire."  And,  aside  from 
this,  it  is  undeniable  that  the  idea  of  immersion  in  a  spir- 
itual influence  compared  to  fire,  an  influence  encircling, 
pervading,  completely  possessing  the  spirit,  would  be  far 
more  expressive  and  appropriate,  than  the  simple  idea  of 
purification  as  one  of  the  effects  produced. 

It  is  obvious,  however,  that  the  baptism  of  fire  indicated 
Mat.  3:11;  and  Luke  3  :  16,  is  of  a  nature  to  pre- 
clude absolutely  all  idea  of  purification  even  as  an  effect. 
The  allusion  is  clearly  to  the  fire  of  punishment. 

Let  it  be  observed  that  in  Mat.  3  :  10-12,  in  three 
consecutive  sentences  in  the  same  passage,  occur  the  ex- 
pressions, "  cut  down  and  cast  into  the  fire"  "  baptized 
in  fire"  "  burn  up  the  chaff  with  unquenchable  fire."  • 
That  in  one  of  these  expressions  thus  connected,  the  word 
"fire"  should  have  been  employed  to  represent  an  idea  in 


22  THE    NEW    TESTAMENT    ON    THE 

no  way  related  to  what  is  expressed  by  it  in  the  other  two 
instances,  is,  to  say  the  least,  exceedingly  improbable. 

Again,  we  call  attention  especially  to  the  fact  that  allu- 
sion to  baptism  "  in  fire"  is  found  only  in  passages  which 
relate  directly  to  the  punishment  of  the  wicked,  and  in 
which  fire  is  expressly  mentioned  as  the  means  of  this 
punishment ;  while  in  all  the  passages  relating  to  the  bap- 
tism of  the  Holy  Spirit,  in  which  it  is  omitted,  the  idea  of 
punishment  is  not  introduced.  The  omission  of  the  words 
"  and  in  fire,"  in  Acts  1  :  5,  and  especially  in  Mark  1  :  8, 
is  scarcely  less  significant  as  to  the  idea  expressed  by 
them,  than  their  use  in  Mat.  3:11  and  Luke  3  :  16.  See 
also  John  1  :  33. 

Nor  should  it  be  overlooked  that  while  the  promise  of 
baptism  in  the  Holy  Spirit  in  Mark  1  :  8,  relates  specifi- 
cally to  those  who,  "  confessing  their  sins,"  had  been  bap- 
tized in  water,  the  language  of  Luke  3  :  16,  17  is  repre- 
sented as  spoken  to  the  promiscuous  multitude,  comp.  vs. 
7  and  16-  while  in  Mat.  3  :  7-12  those  introduced  to 
notice  as  more  especially  addressed,  are  designated  a  u  gen- 
eration of  vipers." 

Again,  the  whole  tenor  of  the  passage,  Mat  3  :  7-12, 
clearly  indicates  that  the  language  of  verse  1 1  partakes 
of  the  nature  of  warning.  The  Baptist  addressing  the 
Sadducees  and  Pharisees,  reminds  them  of  their  exposure 
to  the  "  wrath  to  come," — warns  them  against  trusting  in 
their  relationship  to  Abraham  as  a  ground  of  acceptance 
with  God, — assures  them  that  every  tree  that  bringeth  not 
forth  good  fruit  will  be  cut  down  and  cast  into  the  fire ; 
that  while  his  baptism  to  which  they  seemed  to  attach  so 
much  importance,  was  simply  "  in  water"  in  profession  of 
repentance,  the  Messiah  would  baptize  them  in  a  manner 
which  would  be  decisive  in  its  results,  which  would  in- 
volve real  subjection,  either  voluntary  or  involuntary,  to 
his  authority,  bringing  them,  if  truly  his,  completely  under 


IMPORT    OF    THE    WORD    BAPTISM.  23 

the  influence  of  his  Holy  Spirit,  or  overwhelming  them,  if 
disowned  of  him,  in  the  fire  of  the  divine  wrath, — it  being 
as  really  his  province  in  cleansing  his  threshing-floor,  to 
burn  up  the  chaff  with  unquenchable  fire,  as  to  gather  the 
wheat  into  his  garner. 

That  verse  11  should  be  abruptly  introduced  into  such 
a  passage  as  an  isolated  remark,  having  no  direct  connec- 
tion in  design  and  import  with  what  constitutes  the  sub- 
ject of  discourse  both  in  the  preceding  and  succeeding 
verses,  seems  incredible. 

Again,  the  very  mode  of  construction  adopted  both  in 
Mat.  3:11,  12,  and  Luke  18,  19,  in  connecting  the  allu- 
sion to  the  baptism  of  "  fire  "  with  what  is  said  of  exposure 
to  "  unquenchable  fire,"  seems  obviously  to  indicate  that 
the  latter  was  intended  to  be  directly  illustrative  of  the 
former. 

In  the  light  of  these  considerations,  we  think  it  can 
hardly  admit  of  a  doubt  that  the  allusion  to  "  fire  "  in  con- 
nection with  baptism  in  Mat.  3:11,  and  Luke  3  :  16,  is 
to  the  fire  of  punishment.  And  this  involves  the  conclu- 
sion that  no  sense  claimed  for  the  term  is  possible  but  that 
of  immersion.  In  this  application  of  the  word,  there  is 
positive  proof  that  the  terms,  to  wet,  to  wash,  to  purify,  do 
not  express  the  idea  conveyed  by  it  in  the  New  Testament. 
It  is  furthermore  worthy  of  notice,  that  the  design  of  the 
transaction  designated,  is  evidently  presented  in  the  light 
of  direct  contrast  with  the  design  of  baptism  as  a  religious 
rite.  It  was  indeed  a  solemn  transaction  when  the  people 
resorting  to  the  Baptist,  and  confessing  their  sins,  acknow- 
ledged him  as  their  spiritual  guide,  and  placing  themselves 
in  his  hands  were  immersed  by  him  in  the  Jordan  in  pro- 
fession of  their  repentance ;  but  it  would  be  a  far  more  so- 
lemn transaction  when  placed  in  the  hands  of  Him  "who 
was  to  come  after  him,"  they  might  be  adjudged  unworthy 
of  admission  into  his  kingdom,  and  be  immersed  in  the 


24  THE    NEW    TESTAMENT    ON    THE 

fire  of  the  divine  wrath.  Compare  the  denunciation  of 
judgment  upon  the  wicked  under  the  reign  of  the  Messi- 
ah, accompanying  the  prediction  respecting  the  appearance 
of  John  the  Baptist  in  Mai.  4:1.  Compare  also  the  de- 
scription of  the  times  of  the  Messiah  in  Isa.  66  :  12-15. 
See  also  Ez.  22  :  20,  where  an  immersion  or  envelopi?ig  in 
the  excited  flame,  is  circumstantially  described,  as  indica- 
tive of  the  manner  in  which  Jehovah  would  envelop  his 
enemies  in  the  "  fire  of  his  wrath." 

VI.  Another  class  of  passages  which  are,  if  possible,  still 
more  decisive  of  the  truth  of  the  position  now  under  con- 
sideration, are  those  in  which  the  idea  of  baptism  is  intro- 
duced in  connection  with  allusion  to  the  sufferings  of 
Christ  and  of  his  disciples  ;  as  Luke  12  :  50 ;  Mat.  20  :  22, 
23  ;  Mark  10  :  38,  39  ; — "  I  have  a  baptism  to  be  baptized 
with ;  and  how  am  I  straitened  until  it  be  accomplished  ?  " 
"  Are  ye  able  to  drink  of  the  cup  that  I  shall  drink  of, 
and  to  be  baptized  with  the  baptism  that  I  am  baptized 
with?" 

That  in  these  passages  there  is  direct  allusion  to  the  rite 
ofbaptis?n,  will  be  generally,  perhaps  universally,  admitted 
without  hesitation.  That  our  Lord,  for  the  purpose  of 
expressing  the  simple  idea  that  he  was  about  to  be  over- 
whelmed with  sufferings,  irrespectively  of  all  allusion  to 
baptism  as  a  religious  rite,  should  have  adopted  the  formal 
mode  of  statement  exhibited  in  the  passages, — the  precise 
mode,  moreover,  which  was  customarily  and  familiarly  used 
with  reference  to  the  rite, — is  absolutely  incredible.  "  To 
be  baptized  with  the  baptism  of  John;"  " to  be  baptized 
with  the  baptism  of  repentance ;"  etc.,  were  expressions 
with  which  the  disciples  were  familiar,  (comp.  Luke  7  :  29, 
Acts  19  :  3,  4 ;)  and  upon  hearing  their  Master  speak  of 
"a  baptism"  which  he  was  about  to  experience,  they 
would  naturally  receive  the  impression  that  the  reference 


IMPORT    OF    THE    WORD    BAPTISM.  -      25 

was  to  baptism  in  the  same  general  sense  of  the  word. 
This  impression  would  be  placed  beyond  all  possible  doubt 
in  their  minds,  by  the  phraseology,  '■I have  a  baptism," — 
u a  baptism  to  be  baptized  ivith" —  " ye  shall  be  baptized 
with  the  baptism  that  I  am  baptized  with." 

It  being  certain,  therefore,  that  in  these  passages  there 
is  direct  allusion  to  the  rite  of  baptism,  and  that  the  words 
baptize  and  baptism  are,  of  course,  used  in  the  same  radical, 
characteristic  sense  as  when  employed  to  designate  that 
rite,  let  us  inquire  what  this  sense  is.  It  is,  we  believe, 
with  scarcely  an  exception,  either  directly  or  tacitly  ad- 
mitted, that  it  is  neither  to  wet,  to  wash,  nor  to  purify. 
Indeed  it  will  be  seen  at  a  glance,  that  either  of  these 
meanings  would  be  altogether  inappropriate.  No  one 
believes  that  Christ  needed  to  be  purified,  especially  in 
any  sense  applicable  to  the  effect  of  his  sufferings.  Few 
will  entertain  the  suggestion  that  he  taught  his  disciples 
— see  Mat  20  :  23, — to  look  to  their  sufferings  for  purifi- 
cation from  sin,  and  in  this  respect  to  compare  their  effect 
with  that  of  his  own  sufferings  upon  himself.  It  is  perfectly 
obvious,  moreover,  that  our  Lord  does  not  refer  to  the  ef- 
fect of  his  sufferings,  or  of  those  of  his  disciples,  in  any 
sense,  but  rather  to  their  severity.  The  particular  object 
had  in  view  in  introducing  the  allusion  to  the  baptism 
indicated,  to  wit,  to  discourage  the  ambitious  views  and 
aspirations  of  his  disciples,  (see  Mat.  20:  21-23);  the 
reference  to  "  the  cup  that  he  was  to  drink  of ;  "  the  excla- 
mation, ';  how  am  I  straitened  until  it  be  accomplished  !" 
in  fine,  the  whole  design  and  tenor  of  the  passages,  estab- 
lish this  position  beyond  all  dispute.  It  has  accordingly 
been  almost  universally  admitted  as  undeniable  by  Paedo- 
baptists  themselves,  that  the  allusion  here  to  baptism  is 
in  the  sense  of  immersion.  Dr.  Robinson  in  defining  the 
word  in  the  case,  describes  it  as  used  "  in  allusion  to  the 
rite,"  and  gives  us  its  import,  "  to  ovenohclm  with  suffer- 
3 


26  THE    NEW    TESTAMENT    ON    THE 

nigs,"  Dr.  Bloornfield,  commenting  on  Mat.  20  :  22,  says, 
14  This  metaphor  of  immersion  in  water,  as  expressive  of 
being  overwhelmed  by  affliction,  is  frequent  both  in  Scrip- 
tural and  classical  writers."  Dr.  Barnes  gives  as  the  im- 
port of  the  phrase,  "'  Are  ye  able  to  be  baptized,"  etc.,  "  Are 
ye  able  to  be  'plunged  deep  in  affliction,  to  have  sorrows 
cover  you  like  water,  to  be  sunk  bc?iealh  calamities  as  floods 
in  the  work  of  religion  ?  "  and  refers  in  illustration  to  Ps. 
69 :  2 ;  Isa.  43  :  2  ;  Ps.  124  :  4,  5 ;  Lam.  3  :  54. 

Now  if  it  be  indisputable  th*it  in  these  passages,  in  which, 
as  is  admitted,  there  is  direct  allusion  to  the  rite  of  bap- 
tism, the  word  denotes  "  immersion,"  "  plunging,"  ?4  over- 
whelming," "  sinking,"  is  it  not  perfectly  obvious  that  this 
is  the  sense  in  which  it  is  used  "  in  allusion  to  the  rite"  in 
the  New  Testament  ?  Let  the  reader  notice  the  real  force 
of  the  evidence  involved. — In  the  language  employed  by 
our  Lord  in  these  passages  it  is  undeniable  that  there  is 
allusion  to  the  rite  of  baptism  ; — it  is  equally  clear  that  it 
is  referred  to  as  baptism, — "  I  have  a  baptism  to  be  bap- 
tized with  ;" — and  yet  the  only  sense  of  which  the  term  so 
used  is  susceptible,  is,  as  is  almost  universally  admitted 
even  by  Paedobaptists,  identified  with  its  original,  charac- 
teristic import,  to  immerse.  Can  any  thing  be  more  direct 
and  decisive  proof  that  our  Lord  and  his  disciples  in  their 
familiar  allusions  to  baptism  were  aceustomed  to  speak  of 
it  as  an  immersion ;  and  that  this,  of  course,  was  the  sense 
in  which  they  used  the  word  ? 

VII.  Our  final  proof  will  be  derived  from  the  use  of  bap* 
tisma,  as  designating  the  rite  of  baptism,  in  Col.  2  :  12, 
and  Rom.  6:4;  "  Buried  with  him  in  baptism,"  "  There- 
fore we  are  buried  with  him  by  baptism  into  death."  It 
will  be  observed  that  the  "  burial"  spoken  of  in  these  pas- 
sages, is  represented  as  being  performed  44  by  baptism"  or 
44  in  baptism."    Nor  are  christians, — although  they  are  fre- 


IMPORT    OF    THE    WORD    BAPTISM.  £7 

quently  described  as  "  dead,"  dead  to  sin,  dead  with 
Christ, — ever  presented  to  view  in  the  New  Testament  as 
those  who  have  been  "  buried"  by  any  other  means  than 
by  baptism.  Nor,  on  the  other  hand,  are  they  ever  repre- 
sented as  dying  by  baptism.  The  two  ideas, — of  burial  and 
death, — the  one  relating  to  what  is  properly  an  external 
transaction,  and  the  other  to  a  change  which  respects  the 
inward  life,  are  kept  entirely  distinct  in  the  representation 
of  the  sacred  writers.  And  it  is  a  fact  especially  deserv- 
ing attention, — although  it  seems  not  always  to  have  been 
properly  regarded  in  attempts  to  interpret  the  language 
of  the  apostle, — that  while  the  u  death"  spoken  of  in  Rom. 
6  :  4,  is  represented  as  pertaining  to  the  design  of  baptism, 
the  "  burial"  is  alluded  to  as  a  transaction  performed  with 
reference  to  this  design. 

Such  being  the  nature  of  the  facts,  it  is  not  surprising 
that  it  should  have  been  freely  admitted  by  the  great  body 
of  Paedobaptist  commentators,  that  in  Rom.  6  :  4,  and  CoL 
2:12,  there  is  reference  to  a  burial  involved  in  the  cer- 
emony of  baptism,  or  to  immersion  in  water  as  a  symbolical 
act.  But  while  this  point  is  thus  generally  conceded  as 
indisputable,  the  force  of  the  language  in  another  respecfc 
appears  not  to  be  properly  appreciated.  It  will  be  ob- 
served that  the  apostle  says  nothing  of  immersion  as  "  the 
prevailing  mode  in  which  baptism  was  anciently  adminis- 
tered." If  it  be  referred  to  at  ail,  the  reference  is  to  it  as 
involved  in  the  rite  itself  as  identified  with  it.  The  apos- 
tle is  speaking,  without  admitting  an  exception,  of  those 
who  had  submitted  to  baptism, — **  as  many  as  had  been 
baptized," — and  he  represents  them  as  having  all  been 
"  buried"  in  the  observance  of  the  ordinance,  and,  not  by 
a  mode  of  baptism,  but  by  baptism  itself.  It  is  worthy  of 
notice,  moreover,  that  as  the  apostle  was  not  personally  ac- 
quainted with  the  Christians  at  Rome,  his  knowledge  of 
their  practice  in  this  respect,  must  have   been  derived 


28  THE    NEW    TESTAMENT    ON    THE 

from  what  was  known  as  the  universal  'practice  of  the  prim- 
itive churches. 

It  "being  thus  proved  that  the  baptism  of  the  New  Testa- 
ment, as  described  in  the  Epistles  of  Paul,  and  observed 
"by  the  primitive  Christians,  was  in  reality  an  immersion,  it 
follows  that  it  would  naturally  be  so  called.  And  as  this 
is  universally  admitted  to  have  been  the  simple  meaning 
of  the  word  baptisma  in  ordinary  Greek  usage,  the  conclu- 
sion seems  inevitable  that  this  would  be  the  sense  attached 
to  it  in  its  application  to  Christian  immersion.  Indeed  it 
would  be  impossible,  for  most  minds,  to  say  the  least,  to 
disconnect  the  nature  of  the  thing  designated,  from  the 
simple,  established  import  of  the  term  designating  it.  A 
term  properly  meaning  to  immerse  familiarly  applied  to 
what  was  in  all  cases  immersion!,  could  not  fail  to  desig- 
nate it  as  immersion. 

We  have  thus  from  no  less  than  seven  distinct  sources 
pertaining  to  the  use  of  the  word  in  the  New  Testament, 
in  cases  in  which  there  is  direct  allusion  to  the  rite  of 
Christian  baptism,  presented  facts  which  can  in  no  instance 
be  reconciled  with  any  other  position  than  that  the  word 
is  used  in  its  proper,  modal  sense,  to  immerse.  The  proof 
derived  from  any  one  of  these  sources  we  regard  as  being 
alone  decisive  in  establishing  the  point  in  support  of  which 
it  has  been  adduced.  And  when  the  great  variety  in  the 
nature  of  the  facts  from  which  this  proof  is  derived,  is  prop- 
erly considered,  it  would  seem  that  all  possibility  of  doubt 
as  to  the  import  of  the  word  in  the  New  Testament,  must 
be  precluded. 

To  this  let  the  reader  add  the  fact  that  the  conclusion 
thus  arrived  at  from  an  examination  of  the  use  of  the  word 
in  the  New  Testament  alone,  is  established  not  less  deci- 
sively by  facts  derived  from  several  other  separate  and  in- 
dependent sources,  as  the  acknowledged  import  of  baptizo 


IMPORT    OF    THE    WORD    BAPTISM.  29 

in  ordinary  Greek  usage,  its  usage  among  the  Jews  in 
their  application  of  it  to  religious  rites,  the  sense  attached 
to  it  by  the  Greek  Christian  Fathers,  and  the  manner  in 
which  it  is  uniformly  rendered  in  the  ancient  translations 
of  the  New  Testament.  The  facts  existing,  belonging  to 
any  one  of  these  general  divisions  of  the  argument,  as  pre- 
sented in  this  and  a  former  treatise,  are  alone  decisive  of 
the  whole  question  ;  so  much  so  that  did  they  not  accord 
with  the  facts  derived  from  other  sources,  we  should  con- 
sider it  an  unparalleled  and  unaccountable  phenomenon  in 
the  history  of  language.  Indeed,  we  believe  that  many  of 
the  facts  which  have  been  adduced  would  when  taken  sep- 
arately, be  regarded  in  any  ordinary  case  as  obviating  the 
necessity  of  further  proof.  They  are  of  such  a  nature  as 
would  lead  an  experienced  linguist,  judging  from  his  know- 
ledge of  the  established  laws  of  language,  to  decide  with- 
out hesitation  as  to  the  meaning  of  the  word  in  all  similar 
cases,  and  to  regard  his  decision  as  not  admitting  of  a 
doubt.  What,  then,  must  be  the  force  of  the  evidence  on 
any  unprejudiced  mind,  when  hundreds  of  such  facts,  thus 
separately  decisive,  and  derived  from  every  available  source, 
unite  in  establishing  the  same  position  %  We  hesitate  not 
to  aver  that  we  know  of  no  philological  fact  in  the  whole 
range  of  Greek  or  Christian  literature  that  is  better  estab- 
lished, than  is  the  import  of  baptizo  in  its  application  to 
the  rite  of  baptism  in  the  New  Testament.  We  should 
as  soon  think  of  calling  in  question  the  import  of  the 
words  rendered  to  eat  and  to  drink,  employed  in  the  insti- 
tution of  the  Lord's  supper,  as  to  doubt  that  the  word  bap- 
tizo as  used  by  our  Lord  and  his  apostles  denotes  the  spe- 
cific act  of  immersion. 

Our  object  in  the  foregoing  examination  has  been  to 
show  that  immersion  is  what  the  word  baptizo  as  used  in 
the  New  Testament,  properly  expresses ;  that  this  is  its  sim- 
ple meaning ;  and  that,  consequently,  the  only  terms  by 


30  INTENT    AND    EXPLICITNESS 

which  its  meaning  can  be  truly  expressed  in  other  lan- 
guages are  those  which,  like  itself,  signify  to  immerse.  It 
is,  of  course,  involved  that  the  only  question  which  can  ex- 
ist respecting  the  manner  in  which  baptism  may  be  observed, 
is  in  reality  simply  a  question  respecting  the  manner  of 
performing  immersion.  And  the  omy  query  touching  the 
practice  of  Psedobaptists,  that  can  be  raised,  is,  Can  the 
rite  of  "  immersion"  be  properly  observed  in  a  ceremony 
of  mere  sprinkling  ?  And  this  query  is,  as  will  be  seen 
at  a  glance,  entirely  parallel  with  another, — Can  the  com- 
mand to  eat  and  to  drink  in  the  appointment  of  the  Sup- 
per, be  obeyed  by  a  use  of  the  bread  and  wine  in  which 
nothing  like  eating  or  drinking  is  involved  ? 

INTENT  AND  EXPLICITNESS  OF  THE  COMMAND. 

Notwithstanding  the  facts  which  have  been  adduced,  drawn  from 
every  available  source,  and  uniting  their  separate  and  independent  testi- 
mony in  placing  beyond  all  possible  ground  of  dispute,  the  position,  that 
the  simple  meaning  of  baptizo  in  the  New  Testament  is  to  immerse,  we 
imagine  that  the  chief  ground  on  which  the  mais  of  learned  Paedobap- 
tists  justify  the  substitution  of  sprinkling  for  immersion,  has  not  yet 
been  reached.  This  is  to  be  found,  we  apprehend,  not  so  much  in  any 
doubt  that  the  word  properly  and  distinctively  designates  immersion,  and 
was  so  understood  by  those  addressed  by  our  Lord  and  his  apostles,  as 
in  an  assumption,  that  immersion  was  enjoined  only  as  a  convenient  or 
prevailing  mode  of  washing  or  wetting ;  and  that  it  was  intended  to  be 
obligatory,  not  in  itself,  but  only  so  far  as  the  use  of  water  is  involved. 
It  is,  either  directly  or  indirectly,  through  the  influence  of  this  consid- 
eration, we  are  convinced,  more  than  that  of  any  other,  that  the  trans- 
action designated  by  our  Lord,  baptism,  is  set  aside  by  the  great  body 
of  Psedobaptists,  and  a  rite  to  which  the  word  itself  bears  no  relation,  is 
introduced  in  its  stead.  This  position  is  one  which  has  too  often  been 
overlooked  by  Baptist  writers.  It  has  not,  in  consequence,  received  from 
them  the  attention  which  its  real  influence  on  the  minds  of  those  by 
whom  it  is  urged,  would  seem  to  demand.  It  has  generally  been  deemed 
sufficient  to  prove  that  the  command,  simply  and  properly  expressed, 
is,  to  be  immersed.  If,  however,  it  be  a  fact  that  the  most  effective  con- 
sideration through  which  the  simple  import  of  the  command  is  disre- 
garded, lies  beyond  this,  it  cannot  be  unimportant  that  it  should  be 
met :  and  it  evidently  should  be  met  in  the  precise  form  which  it  as- 
sumes in  the  minds  of  those  by  whom  it  is  urged.    A  little  examination 


OF    THE    COMMAND.  31 

will  make  it  apparent  that  the  position  assumed,  is,  in  every  aspect  of  it, 
as  really  and  as  obviously  indefensible  and  inadmissible,  as  that  which 
actually  rejects  the  proper  import  of  the  word  expressing  the  command. 
To  a  few  suggestions  adapted  to  illustrate  this  point,  we  now  invite  the 
reader's  candid  consideration.     And  we  call  attention, 

1.  To  the  difficulty  of  conceiving  on  what  ground  our  Lord  could  have 
selected  a  term  expressive  of  a  certain  specific  act  or  mode,  in  in- 
stituting and  describing  a  rite  which  was,  as  is  assumed,  intended  to 
have  no  relation  to  mode  or  particular  acts  of  any  kind  ;  especially  when 
a  multitude  of  terms  really  suited  to  his  purpose,  were  at  hand,  and 
could  easily  have  been  employed  to  indicate  the  thing  intended.  Had  it 
been  his  intention  in  instituting  the  Supper,  to  leave  his  disciples  free  to 
make  such  a  use  of  the  contents  of  the  cup  as  they  might  deem  most 
appropriate,  is  it  conceivable  that  he  should  have  selected  for  this  pur- 
pose a  term  which  was  descriptive  of  a  definite,  specific  act  7  Can  any 
one  persuade  himself  that  in  employing  a  term  meaning  to  drink,  he  de- 
signed merely  to  indicate  that  the  wine  should  be  used  in  any  manner 
which  the  worshipper  might  conceive  to  be  significant  of  an  interest  in 
the  "  blood  of  the  new  covenant,  shed  for  the  remission  of  sins  ?" — in 
the  manner,  for  example,  indicated  in  Ex.  24  :  8,  or  Lev.  4  :  34,  (comp. 
Num.  23 :  6,  7),  and  which  would  naturally  have  seemed  to  the  m:nd 
of  a  Jew  to  be  most  appropriate  and  expressive  1  It  is,  to  say  the  least, 
equally  difficult  to  conceive  for  what  purpose  he  should  have  command- 
ed his  disciples  to  be  immersed,  if,  as  is  assumed,  he  intended  to  indicate 
in  giving  the  command,  that  the  thing  involved  in  the  rite  wis,  ?iot  im- 
mersion, but  a  simple  use  of  water  without  reference  to  mode. 

2.  Another  consideration  worthy  of  special  notice, — although  it  seems 
to  have  been  strangely  overlooked  by  Pcedobaptist  authors  in  tluir  ex- 
amination of  this  subject, — is  involved  in  the  fact,  that  in  the  various 
figurative  allusioxs  to  the  rite  of  "  immersion"  in  the  New  Testa- 
ment,— embracing  not  less  than  twenty-one  instances  of  the  familiar  use 
of  baptizo  and  bapiisma  by  the  sacred  writers, — it  is  never  referred  to  as  a 
washing  or  wetting,  not  even  as  conveying  an  allusion  to  the  idea,  but 
always  specifically  and  simply  as  immersion.  Immersion  is  not  only 
an  essential  part,  but  the  very  substance,  the  whole  of  what  is  designa- 
ted. One  who  is  baptized  or  immersed  "in  the  Holy  Spirit,"  is  con- 
ceived of,  not  as  washed  or  wet  by  the  Spirit,  but  simply  as  over- 
whelmed, brought  into  a  state  of  complete  subjection,  plenteously  en- 
dowed, for  whatever  purposes  the  Spirit  is  imparted.  "  Baptism  in 
fire"  is  in  no  way  associated  with  the  idea  of  washing  or  wetting,  except 
as  being  actually  contrasted  with  it.  The  apostle  in  1  Cor.  10  :  1.  2,  al- 
though alluding  to  Christian  baptism  or  immersion  with  direct  reference 
to  the  purpose  answered  by  it,  does  not  find  the  idea  involved  in  the 
rite,— as  on  the  Peedobaptist  assumption  he  ought  to  have  done,— in  the 


32  INTENT    AND    EXPLICITNESS 

ritual  washings  practised  by  the  Israelites,  but  in  the  fact  that  they  wero 
"in  the  sea"  and  passed  through  it,  "in  the  cloud"  and  under  it,  and 
were  consequently  in  the  condition  of  persons  immersed;  nothing  like 
washing  or  wetting  or  purifying  being  even  involved  in  the  nature  of  the 
transaction.  The  "  baptism"  with  which  our  blessed  Lord  was  "  bap- 
tized" as  indicated  in  Mat.  20  :  22,  and  Luke  12  :  50,  involved  no  allu- 
sion whatever  to  washing  or  wetting,  but  simply  and  solely  to  the  idea 
of  being  immersed  or  overwhelmed  in  suffering  and  death. 

These  facts  are  decisive  as  to  the  light  in  which  baptism  or  immer- 
sion was  viewed  by  our  Lord  and  his  apostles.  They  place  it  beyond 
all  ground  of  dispute,  that  they  found  the  idea  involved  in  "  baptism,"  in 
immersion;  that,  so  far  from  regarding  the  substance  of  the  rite  as  con- 
sisting in  a  washing  or  wetting  for  a  specific  purpose,  they  were  accus- 
tomed to  conceive  of  it,  and  familiarly  to  allude  to  it  as  baptism,  in  cases 
in  which  the  idea  of  washing  or  wetting  was  not  even  involved,  and 
could  in  no  way  have  entered  into  the  conception  formed  of  it. 

3.  From  the  foregoing  suggestions  it  appears  that  the  substitution  of 
a  mere  act  of  wetting,  such  as  sprinkling  or  pouring,  for  immersion,  in 
the  rite  called  baptism,  leaves  some  of  the  most  instructive  and  affect- 
ing PASSAGES  IN  THE  NEW  TESTAMENT,  WHICH  FIND  THEIR  EXPLANA- 
TION in  the  rite,  without  meaning.  In  the  "baptism"  indicated 
Mat.  20  :  22,  23,  Luke  12:  50,  there  is  not  the  most  distant  allusion  to 
the  idea  of  washing  or  wetting.  And  to  assume  that  the  essence  of  bap- 
tism is  to  be  found  in  this  idea,  is  to  destroy  all  connection  between  the 
figure  employed,  and  the  rite  from  which  it  is  borrowed.  See  also  1 
Cor.  10:  1,  2;  Mat.  3:  11,  etc. 

And  we  here  urge  the  inquiry,  Was  it  the  design  of  our  Lord  that  his 
meaning  in  these  passages  should  be  appreciated  by  the  "nations" 
among  whom  his  gospel  was  to  be  proclaimed  and  his  word  dissemina- 
ted 7  If  so,  it  must  be  admitted  that  it  was  his  design  that  they  should 
identify  the  idea  of  "overwhelming"  "plunging,"  "immersion,"  with 
the  terms  used  in  their  respective  languages,  *o  denote  "  baptism." 

It  is  through  the  influence  of  these  passages  in  no  small  degree  that 
the  English  word  baptize,  which  at  the  time  it  became  incorporated 
with  the  language,  was,  like  the  German  taufen,  commonly  understood 
in  the  sense,  to  immerse,  has,  notwithstanding  the  perversion  of  the  or- 
dinance, retained  for  the  most  part  unperverted,  in  its  figurative  uses, 
its  proper,  distinctive  import.  Nor  is  it  to  be  overlooked  as  an  unim- 
portant fact  in  its  relation  to  the  baptismal  controversy,  that  the  great 
body  of  Paedobaptist  writers  have  always  been  constrained  to  acknow- 
ledge that  the  specific  idea  of  immersion  or  overwhelming  is  identified 
with  the  word  as  occurring  in  various  passages  in  the  New  Testament. 
And  its  use  in  these  passages,  in  which  there  is  direct  allusion  to  the 
Christian  rite,  ought  to  be  regarded  as  decisive  of  the  import  of  the 


OF    THE    COMMAND.  33 

word  as  a  scriptural  term.  Were  the  English  New  Testament  to  be 
translated  into  the  Burmese  language,  and  the  idea  attached,  alike  by 
Baptists  and  Paedobaptists,  to  the  word  baptism  in  Mat.  20  :  22, — the 
idea  which  it  properly  expresses, — to  be  expressed  in  that  language,  it 
would  require  the  use  of  some  term  involving  in  its  import  the  idea  of 
immersion.  And  were  the  same  translation  to  be  adopted  upon  a  re- 
currence of  the  word,  with  the  same  construction,  in  Luke  7 :  29,  and 
Acts  19:  3,  it  would  unavoidably  identify  the  idea  of  immersion  with 
the  name  of  the  Christian  rite,  in  the  Burmese  language.  The  case 
would  be  precisely  the  same  with  a  translation  made  directly  from  the 
original  text.  And  in  the  light  of  this  illustration  we  ask  again,  Was  it 
the  design  of  the  Master  that  his  meaning  in  these  passages  should  be 
appreciated?  Does  it  meet  his  approval  that  Baptists  and  Paedobaptists 
have  identified  with  the  English  word  "  baptism'\jn  Mat.  20 :  22, 
and  Luke  12:  50,  the  idea  of  immersion  or  overwhelming]  If  so,  it  is 
undeniable  that  it  is  his  will  that  this  same  idea  be  identified  with  the 
term  designating  "  baptism"  in  every  language  into  which  his  word 
is  translated. 

4.  Immersion  is  uniformly  specified  as  the  thing  required  in  the 
observance  of  the  rite.  The  requisition  is  never  to  be  washed  or  bathed 
by  immersion,  but  always  simply  to  be  "immersed," — leaving  it  to  be 
learned  from  various  incidental  allusions  to  the  rite,  as  in  Mat.  3:  11  ; 
Acts  10  :  47 ;  22  :  16,  that  the  immersion  is  to  be  performed  "  in  water." 

5.  In  various  incidental  allusions  by  the  sacred  writers  to  the  rite 
of  immersion,  it  is  obvious  that  immersion  as  distinguished  from  the 
washing  involved  in  it,  was  the  thing  to  which  their  attention  was 
directed.  The  reference  in  John  3  :  23,  to  "  much  water"  as  requisite  to 
the  administration  of  the  rite  in  a  particular  case,  obviously  has  respect 
to  it  specifically  as  immersion.     See  also  Acts  8  :  36-39  ;  Mat.  3  :  6-17. 

6.  The  familiar  allusion  to  the  nature  of  the  rite  in  Rom.  6 :  4, 
and  Col.  2  ;  12,  is  to  it  in  its  distinctive,  specific  character  as  immersion. 
It  is  referred  to,  not  as  a  mere  mode  of  bathing  or  washing  or  of  using 
water,  but  in  a  manner  which  actually  distinguishes  it  from  all  other 
modes.  Immersion  as  involving  a  "burial"  and  "rising  again,"  is 
alluded  to  as  a  characteristic,  essential  feature  of  the  rite.  In  fact,  it  is 
the  only  feature  to  which,  in  the  explanation  given  of  the  import  of  the 
rite,  allusion  is  had. 

7.  The  rite  of  "immersion,"  as  such,  possesses  a  symbolical  sig- 
nificancy;  a  significancy  which  does  not  pertain  to  any  other  mode 
of  using  water.  It  is  admitted  without  hesitation  that  the  acts  of  eating 
and  drinking  performed  in  the  observance  of  the  Lord's  supper,  are, 
as  such,  designed  to  be  significant ;  that  they  are  intended  to  represent 
a  reception  of  Christ's  atonement    and  a  participation  by  faith  in  its 


34  INTENT    AND    EXPLICITNESS 

benefits.  The  allusion  to  its  significance  by  the  apostle  in  1  Cor.  10: 
16,  17,  especially  as  compared  with  the  language  of  John  6  :  48-53,  is 
considered  decisive  on  this  point.  On  the  same  ground  the  familiar  and 
repeated  allusions  to  the  significancy  of  the  rite  of  immersion  in  Rom. 
6:  2-11,  and  Col.  2;  12-3:  4,  especially  when  compared  with  Mat. 
10.  37-39;  John  5 :  24;  11:  25;  14:  19,  etc.,  afford  decisive  and  in- 
controvertible proof,  that  it  is  as  immersion  significant ;  that  in  the 
burial  and  rising  again  there  is  a  symbolical  profession  of  spiritual  con- 
formity to  the  death  and  resurrection  of  Christ.  The  significancy  of  the 
ordinance  is,  consequently,  identified  with  the  act  enjoined,  and  is  in- 
separable from  it. 

8.  To  assume  that  the  rite  of  immersion  is  not  of  perpetual  obligation 
upon  Christians  is  virtually  to  impeach  the  wisdom  of  their  Divine 
Master.  If  there  be  a  command  in  the  New  Testament  which  more 
than  others  has  the  appearance  of  having  been  designed  to  extend  to  all 
lands,  all  nations,  and  all  time,  it  is  our  Lord's  final  commission  to  his 
disciples  :  "  Go  ye  into  all  the  world,  and  preach  the  gospel  to  every  crea- 
ture."— "Go,  disciple  all  nations,  immersing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit :  teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you :  and,  lo,  I  am  with 
you,  alway,  even  unto  the  end  of  the  world." 

It  is  not  doubted  by  the  great  body  of  evangelical  Christians  that  the 
acts  of  eating  bread  and  drinking  wine,  in  common  use  among  the 
Jews  at  the  celebration  of  the  passover,  were,  when  selected  by  our  Lord 
and  appropriated  to  the  commemoration  of  his  death,  intended  by  him 
to  be  observed  by  his  people  in  all  ages.  Even  the  declaration  of  an 
apostle,  "  As  oft  as  ye  eat  this  bread,  and  drink  of  this  cup,  ye  do  show 
the  Lord's  death,  till  he  come,"  is  considered  decisive  on  this  point. 
How  much  more  decisive,  if  possible,  is  the  explicit  declaration  of  the 
Master  himself  in  Mat.  28  :  19,  20,  and  Mark  16 :  15,  16,  with  regard  to 
the  intent  and  perpetuity  of  the  law  enjoining  Christian  immersion.  Is 
it  to  be  believed  that  the  transaction  specified  and  enjoined  in  these  pas- 
sages as  the  rite  of  Christian  profession,  was  designed  to  be  observed 
only  by  those  among  whom  it  was  customary  for  other  purposes,  or  only 
so  long  as  it  might  accord  with  the  convenience  or  wishes  of  those  on 
whom  it  was  enjoined?  that  in  the  intention  of  the  Lawgiver  his  dis- 
ciples were  not  to  go  "into  all  the  world"  with  the  command  relating  to 
"immersion,"  were  not  to  "immerse"  the  converted  from  among  "all 
nations,"  were  not  to  consider  their  commission  as  extending  in  this 
respect  "  unto  the  end  of the  world ;"  but  that  in  most  parts  "of  the  world," 
among  most  "  nations,"  and  in  the  ages  succeeding  the  apostolic,  they 
were  with  his  approbation  to  disregard  and  set  aside  the  appointed  rite, 
and  to  seek  to  fulfil  its  design  by  the  substitution  of  another,  which  they 
might  conceive  to  be  more  suitable  or  more  convenient  ?    Is  it  to  be  be- 


OF    THE    COMMAND.  do 

lieved  that  he  intended  that  the  language  of  his  commission,  when  proper- 
ly translated,  should  not,  in  any  one  of  the  languages  of  the  "  nations" 
contemplated  and  referred  to  by  him  in  giving  the  commission,  be  ex? 
pressive  of  his  will  concerning  them  7  but  that  while  expressly  prescri- 
bing for  them  "  immersion,"  he  in  reality  intended  that  they  should  ob- 
serve a  ceremony  bearing  no  resemblance  to  it  7 

Is  it  possible  that  those  who  virtually  assume  the  position,  which  we 
have  thus  stated, — and  not,  we  think,  too  strongly, — have  properly  con- 
sidered the  startling  implications  which  it  involves,  or  the  consequences 
to  which,  if  consistently  carried  out  and  applied,  it  would  inevitably 
lead.  Where  shall  we  find  an  intimation  in  the  New  Testament,  which 
we  may  feel  to  be  decisive,  that  any  doctrine  or  precept  of  the  gospel 
was  designed  for  all  nations  and  all  ages,  if  not  in  the  language  of  Christ's 
final  commission  to  his  disciples  as  recorded  in  Mat.  23  :  13-20  ] 

9.  Finally,  the  rite  of  immersion  is  invested  with  a  special  interest  by 
the  fact  that  it  was,  under  peculiarly  marked  and  affecting  circumstances, 
observed  by  our  Lord  himself;  and  that  his  disciples  in  submitting  to 
it,  are  directly  imitating  his  example. 

It  adds  much  to  the  interest  and  profit  with  which  the  ordinance  of 
the  Supper  is  observed,  to  be  able  to  reflect  that  the  history  of  its  insti- 
tution is  identified  with  the  act  of  the  Master;  and  that  its  observance 
by  his  people  is  the  repetition  of  a  transaction  in  which  he  himself  par- 
ticipated. What  Christian's  heart  has  not  been  inspired  with  the  most 
pleasing  and  salutary  emotions,  as,  in  observing  the  rite,  he  has  reverted 
to  the  scene  recorded  in  Mat.  26  :  26-23 ;  as  he  has  contemplated  the 
Saviour  seated  at  the  table  with  his  disciples,  breaking  and  blessing  the 
bread  in  their  presence,  and  saying  to  them,  "  This  is  my  body  which  is 
broken  for  you,"  taking  the  cup,  and  giving  thinks,  and  delivering  it  to 
them  with  the  impressive  words,  "  This  is  my  blood  of  the  new  cove- 
nant"— "  Drink  ye  all  of  it  7"  It  is  an  interesting  reflection  that  these 
were  the  acts  of  Christ;  that  these  were  Jus  words.  The  very  form  of 
expression,  "This  is  my  body,"  "This  is  my  blood,"  invests  the  fact 
presented,  with  an  interest  which  the  simple  announcement  of  it  by  his 
apostles,  could  never  have  created.  But  let  the  nature  of  the  rite  be 
essentially  changed,  or  another  transaction  commemorative  of  the  death 
of  Christ,  be  substituted  in  its  place, — let  the  bread,  for  example,  broken 
or  unbroken,  be  simply  exhibited  to  the  view  of  the  church,  in  the  man- 
ner in  which  the  show-bread  was  used  in  the  Jewish  tabernacle, — let  the 
wine,  as  a  symbol  of  the  "  blood  of  the  new  covenant,"  be  "used  as  was 
the  blood  which  ratified  the  Jewish  covenant,  Ex.  24  :  8;— and  it 
would  at  once  be  felt  that  the  transaction,  although  observed  in  com- 
memoration of  the  death  of  Christ  endured  "  for  the  remission  of  sins," 
was  yet  one  which  he  had  never  instituted,  in  which  he  had  never  par- 
ticipated, with  which  his  acts  and  his  sayings  were  not  identified.    And 


36  INTENT    AND    EXPLICITNESS,    ETC. 

the  only  effect  of  a  reference,  either  in  the  remarks  of  the  administrator, 
or  in  the  reflections  of  the  worshippers,  to  the  scene  recorded  Mat.  26 : 
26-28,  would  be  to  awaken  a  painful  sense  of  incongruity  between  the 
original  rite  and  the  substitute.  And  we  doubt  not  that  a  similar  sensa- 
tion has  often  been  experienced  as  the  disciples  of  the  Redeemer  have 
contemplated  the  scene  of  his  "  immersion"  in  the  river  Jordan,  and 
have  heard  him  exclaim,  "Thus  it  becometh  us  to  fulfil  all  righteous- 
ness" ;  and  have  then  turned  away,  and  observed,  instead  of  the  rite 
thus  hallowed  by  his  example,  a  ceremony  entirely  dissimilar  to  it  in  its 
essential  characteristics  as  an  external  transaction. 

Wherever  the  rite  of  immersion  originally  appointed,  has  been  ob- 
served by  the  disciples  of  Christ,  their  minds  have  naturally  and  almost 
involuntarily  reverted  to  his  example.  It  has  been  one  of  their  most  de- 
lightful reflections,  while  observing  the  ordinance,  that  they  were  tread- 
ing in  his  footsteps ; — a  reflection  which  has  filled  them  with  joy  and 
hope  and  courage ;  which  has  forcibly  reminded  them  while  in  the  act 
of  consecrating  themselves  to  his  service,  of  their  obligations  to  be  con- 
formed to  him  in  all  things  involving  duty.  Their  minds  have  reverted 
to  the  scene  of  his  baptism,  narrated  in  Mat.  3:  13-17,  and  Mark  1 : 
9-11,  with  an  interest  equal,  to  say  the  least,  to  that  which  the  remem- 
brance of  his  participation  in  the  institution  of  the  Supper,  is  adapted 
to  excite.  They  have  recalled  the  words,  "  Thus  it  becometh  us  to  fulfil 
all  righteousness"  ;  and  have  felt  that  they  were  surely  as  applicable  to 
the  case  of  the  disciple  as  of  the  Master.  And  they  have  rejoiced  in  the 
consciousness  of  enduring  the  self-denial,  and  assuming  the  obligations 
involved  in  submission  to  an  ordinance  which  was  not  unbecoming  their 
Divine  Lord  and  Redeemer.  And  it  cannot  be  doubted  that  the  Spirit 
of  God  has  often  by  his  special  influence,  given  these  reflections  and 
emotions  an  indelible  impression,  and  made  them  effectual  to  the  most 
salutary  results.  And  is  there  no  responsibility  involved  in  the  act  of 
setting  aside  the  rite  with  which  these  pleasing  associations  of  thought 
and  feeling  and  purpose  are  connected,  and  substituting  in  its  place  a 
ceremony  with  which  they  are  utterly  incompatible;  a  ceremony  which 
tends  in  various  ways  to  destroy  all  practical  connection  between  the 
example  of  Christ  and  the  act  of  his  disciples  in  the  observance  of 
what  is  called  Christian  baptism?  Is  it  possible  that  Paedobaptists 
have  generally  appreciated  the  tendency  and  effect  of  their  unauthorized 
substitution,  in  these  respects  ?  Is  it  possible  that  they  have  duly  con- 
sidered how  much  that  is  joyous,  and  pure,  and  lovely,  and  soul-anima- 
ting in  the  emotions  which  a  view  of  the  example  of  Christ  is  adapted 
to  inspire,  is  lost  by  the  exchange  of  the  divinely  appointed  rite  of 
Christian  "immersion"  for  a  human  invention?  an  invention  which  is 
not  merely  not  baptism,  but  fails  even  to  preserve  its  significancy  ? 


m 


-m 


EDWARD  II.  FLETCHER, 

141  NASSAU-STR  T, 

MXW-YGB.K,- 

Keeps  i-onstantly  on  hand  a  complete  assortment  of  RELIGIOUS 
AND  MISCELLANEOUS 


[B@®[K 


which  are  sold  at  very  low  price?. 
Attention  is  particularly  requested  to  the  following  list  of 

'Mulnnhle  mtfr  3mpnrtnnt  |faUfrathnw. 

ALEXANDER,  J.  W.— The  Young  Men  of  Cities  urged  to  the 
work  of  Mental  Improvement. 

CARSON,   L.  L.  D-,   Alexander,  The   Life  of   by  Rev.  Geo.  C. 

Moore.     "  The  Jonathan  Edwards  of  the  19th  century." 

"        "        The  Knowledge  of  Jesus  the  most  excellent  of  the  Sci- 
ences. 
"A  charming  book,  and  we  could  wish  it  were  in  every 

Christian  family."  Lutheran  Obstrver. 

"A  bock  of  vigorous  thought,  worthy  of  careful  study." 

Rel.  Herald. 
"  Would  do  honor  to  any  pen  that  ever  wrote." 

Troy  Budget. 
"        '•         The  God  of  Providence.    (In  press.) 

CONVERSATIONAL  COMMENTARY  on  Matthew,  John 
and  the  Acts.    By  Wm.  Hague,  D.  D. 

COBBIN,  Ingram.     The  Illustrated  Domestic  Bible. 

CHEE  VER;  D.  D.,  Geo.  B.—A  Flea  for  Children  and  the  Chris- 
Uan  Sabbath. 

DOWL1NG-,  D.  D.,  John.— A  Collection  of  Hymns  for  use  in  con- 
ference and  prayer  meetings. 

"        "         The   Old-Fashioned  Bible,   or  ten  reasons  against  the 
proposed  Baptist  version  of  the  New  Testament. 


SI — " 


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No.  141  Nassau  street. 


RECOMMENDATIONS 

or 

THE  KNOWLEDGE  OF  JESUS. 

BY    DR.    CARSON. 


[From  the  Primitive  Church  Magazine,  Londsa.] 

"In  illustrating  this  glorious  theme  the  ailhor's 
mind  expands  in  the  full  strength  and  vig^?  of  Ha  con- 
ceptions, and  pictures  realities  of  Divine  *nth  almost 
too  brightly  to  be  beheld  with  the  eye  of  rei&  undim- 
med. 

"  The  present  volume  ({  The  Knowledge  of  Jesus') 
is  full  of  invaluable  principles,  cast  in  an  attractive 
mould.  Every  page  lives  with  interest ;  there  is  no- 
thing dry,  nothing  tedious.  Its  style  flows  transparent 
and  free  as  the  mountain  stream." 

[Froai  the  Orthodox  Presbyterian,  Belfast.] 

EDITED   BY  DR.  EDGAR. 

"  On  matters  of  church'  order,  it  is  well  known  we 
differ  from  him ;  but  as  a  scholar  we  honor  him — as  a 
Christian  brother  we  embrace  him.  In  the  knowledge 
of  the  philosophy  of  the  language,  he  is  far  in  advance 
of  the  present  age  ;  and  with  respect  to  metaphysical 
acuteness  and  powers  of  reasoning,  he  has  been  called 
'the  Jonathan  Edwards  of  the  nineteenth  century.' 
His  character  as  a  philosophic  theologian,  and  a  pro- 
found, original,  independent  thinker,  stands  in  the  very 
highest  rank ;  and  he  is  only  justly  designated,  when 
called  one  of  the  most  philosophic  reasoners  of  the  pres- 
ent age." 

EDWARD  H,  FLETCHER,  Publisher, 

141  Nassau  St.,  N.  Y. 


BAPTIST  SCRIPTURAL  CATECHISM 


Having  examined  the  Baptist  Scriptural  Catechism  prepared  by  Rev. 
II.  C.  Fish,  we  cordially  recommend  it  to  the  churches,  believing  it  to 
possess  peculiar  excellences ;  among  which  may  be  mentioned  especially 
the  following : 

1.  It  is  based  upon  the  catechetical  plan  of  instruction. 

2.  The  general  use  of  Scriptural  language  in  the  answers. 

3.  An  important  peculiarity  of  this  work  is,  that  it  contains  an  extended 
examination  of  the  evidences  of  Christianity— -a  department  of  biblical 
instruction  which  has  been  too  much  neglected. 

We  earnestly  hope  that  it  may  be  generally  adopted  by  our  Sabbath 
Schools. 
S.  H.  CONE,  Pastor  of  First  Baptist  Church,       New  York. 

S.  REMINGTON, 
JOHN  DOWLING,      ' 
W.  S.  CLAPP, 
LEVI  PARMELY, 
A.  D.  GILLETTE, 
R.  T.  MIDDLEDITCH, 
WM.  B.  TOLAN, 
DAVID  B.  STOUT, 
WM.  H.  TURTON, 
J.  M.  CARPENTER, 

JOHN  TEASDALE, 

H.  V.  JONES, 

D.  HENRY  MILLER, 

SAMUEL  WHITE, 

D.  F.  LEACH, 

C.  A.  BUCKBEE, 

L.  O.  GRENELL,  Missionary  to  California. 

The  first  volume  is  designed  for  the  younger  members  of  the  Sabbato 
School,  and  the  language  is  simple  and  plain.    Price  60cts.  per  dozen. 

Volume  second  is  for  those  more  advanced,  and  contains  a  review  of 
the  doctrines  and  evidences  of  Christianity.    Price  $1  20cts  per  dozen. 

EDWARD  H.  FLETCHER,  Publisher, 

141  Nassau  St.,  N.  1 


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First 

it 

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u  <  Schooley's 
c   Mountain, 

EC 

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Mt.  Olivet 

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(( 

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1852. 


WORDS  IN  EARNEST: 


THE  PATH  OF  WISDOM  MADE  PLAIN. 


BY    REVD9. 


WILLIAM  W.  EVERTS, 
J.  W.  ALEXANDER, 
WILLIAM  HAGUE, 
G.  W.  ANDERSON, 
GEORGE  B.  CHEEVER. 


This  work  lias  been  elaborately  prepared,  and  makes  an 
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giTt^oks, 

IN    PLAIN     AND     ELEGANT     BINDINGS, 

FOR    SAI,E    BY 

EDWARD   H.    FLETCHER, 

141  NASSAU  STREET,  NEW  YORK. 


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BY  REV.  GEO.  C.  MOORE. 

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WORDS    IN    EARNEST. 

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EDWARD  H.  FLETCHER, 
141  xassau-str  t, 

jto  w-xg:b.:k  ,■ 

Keeps  -onstantly  on  hand  a  complete  assortment  of  RELIGIOUS 
AND  MISCELLANEOUS 

which  are  sold  at  very  low  prices. 
Attention  is  particularly  requested  to  the  following  list  of 

HukinliU  unit  3mpnrfnnt  3|Mlinitimi5. 

ALEXANDER,  3.  W.—The  Young  Men  of  Cities  vrged  to  the 
wuiL  of  Mental  Improvement. 

CARSON,   L.  L.  D.,   Alexander,  The   Life  of   by  Rev.  Geo.  C. 
Moore.     "  The  Jonathan  Edwards  of  the  19th  century." 

"         •'         The  Knoicledgc  of  Jcsvs  the  most  excellent  of  the   Sci- 
ences. 
"A  charming  book,  and  we  could  wish  it  were  in  every 

Christian  family."  Lutheran  Observer. 

•'A  book  of  vigorous  thought,  worthy  of  careful  study." 

Rcl.  Herald. 
"  Would  do  honor  to  any  pen  that  ever  wrote." 

Troy  Budget. 
"        '  The  God  of  Providence.     (In  press.) 

CONVERSATIONAL  COMMENTARY  on  Matthew,  John 
ana  tie  Acts,     liy  Win.  Hague,  D.  D. 

CO  BBIN,  Ingram.     The  Illustrated  Domestic  Bible. 

CHEEVER,  D.  D.,  Geo.  B.— A  Flea  for  Children  and  the  Chris. 
nun  sabbath. 

DOWLlN<j,  D.  D.,  John.— A  Collection  of  Hymns  for  use  in  con- 
ference and  prayer  meetings. 

The   Old-Foshioned  Bible,   or  ten  reasons  against  the 
proposed  Baptist  version  of  the  New  Testament. 


EVERTS,  Wm.  W.-The  Life  and  Thoughts  of  John  Foster. 

"        "         The  Social  Position  and  Influence  of  Cilia. 

"        "        The  Theatre. 

FOSTER.  John.—  The  Spirit  of  Missions,  with  an  Essay  by  Rev. 
J.  P.  Thompson,  pastor  of  the  Broadway  Tahernacle  Church. 

HEAVEN'S  ANTIDOTE  tc  the  Curse  of  Labor,  a  prize  essay 
oil  the  Sabbath. 

HARRIS,  Mrs.  S.  M.— Memoir  of  Jacob  Thomas,  missionary  to 
Assam. 

HAGUE,  D.  D.,  Wm.,  Conversational  Commentary  on  Matthew, 
John  and  the  Acts. 

"        "        The  Duties  of  Employers  and  Employed. 

MOORE,  Geo.  C.—Life  of  Alexander  Carson,  LL.  D. 

MATTISON,  H.— The  Trinity  and  Modern  Arianism. 

PAINE,  Marty  n. — The,  Soul,  Instinct  and  Life,  physiologically 
distinguished  from  Materialism. 

SABBATH  ESSAYS;  comprising  the  Pearl  of  Days,  Heaven's 
Antidote,  and  the  Light  of  the  Week. 

THE  GOD  OF  PROVIDENCE,  the  God  of  the  Bible;  by 
Alex.  Carson. 

THE  PEARL  OF  DAYS,  by  a  Laborer's  Daughter. 

THE  LIGHT  OF  THE  WEEK,  or  the  Advantages  of  the 
Sabbath  to  the  Working  Classes.     A  prize  Essay. 

WILLIAMS,  D.  D.,  Wm.  R.,  Miscellanies;  consisting  of  Dis. 
courses  and  Essays.  This  volume  contains  the  most  elaborate 
and  finished  of  Dr.  Williams'  productions. 

"A  volume  which  is  absolutely  necessary  to  the  completeness  of  a 
modem  library." — IV.  Y.  JVtehly  Review. 

"  Dr.  Williams  is  a  profound  scholar  and  a  brilliant  writer." — N.Y. 
Evangelist. 

"  *     *    *    from  the  pen  of  one  of  the  most  able  and  accomplished 
authors  of  the  age." — Bap.  Memorial. 

"  We  are  glad  to  see  this  volume.     We  wish  that  such  men  abound- 
ed in  every  sect." — Chn.  Register. 

"  This  volume  contains  some  of  the  choicest  emanations  of  a  mind 
of  the  highest  order." — pf.  Y.  Com.  Advertiser. 

"  This  is  one  of  the  richest  volumes  that  has  been  given  to  the  pub- 
lic for  many  years." — N.  Y.  Bap.  Register. 

"  The  author's  mind  is  cast  in  no  common  mould.     *  *  a  delightful 
volume." — Methodist  Protestant. 


45 


m 


"A  rich  literary  repast." — Alb  any  Journal. 

"His  character  presents  a  rare  union  of  the  highest  qualities  of 
the  scholar  and  the  Christian." — Olive  Branch. 

"  Dr.  VV.  is  one  of  the  leading  minds  of  our  country,  and  this  vol- 
ume one  of  the  richest  gems  of  literature." — Lime  Rock  Gazette. 

WORDS  IN  EARNEST;  by  Revs.  T.  W.  Alexander,  VV.  W 
Everts,  VVm.  Hague,  and  Geo.  B.  Cheever. 

S.  S.  HYMNS.— The  Baptist  S.  S.  Hyma  Book. 

TTTRNEY,  Rev.  E.—Tke  Scriptural  Law  of  Baptism. 

NOEL.  Rev.  and  Hon.  B.  W. — Essay  on   Christian  Baptism,   with 
an  Introduction  by  John  Dowling,  D.  D. 

BELCHER.    Rev.  Joseph.— The  Baptist  Pulpit  of  the   United 
States,  with  fine  portraits. 

FISH,  Rev.  H.  C.—The  Baptist  Catechism,  iu  two  vols. 

ARTICLES  OP  FAITH  as  generally  held  by  the  Baptist  De- 
nomination. 

WHEELOCK,  Rev.  A — Baptism  and  the  Lord's  Supper. 

MANLY,  Revs.  Basil  and  Basil  Jr.—  The    Baptist  Psaanody,    a 
Collection  of  Hymns  for  the  Worship  of  God. 


BLANKS. 


MARRIAGE  CERTIFICATES,  a  new  and  beautiful  article, 

with  a  silver  border. 

Per  Quire. 
LETTERS    OF    DISMISSION    OF    CHURCH 

MEMBERS 50  cts. 

LETTERS   OF  NOTIFICATION   OF  RECEP- 
TION OF  MEMBERS 50  cts. 

CALLS  OF  COUNCILS 50  cts. 

ASSOCIATIONAL  LETTERS 50  cts. 


I 


FOSTER  ON  MISSIONS. 

WITH 

AN  ESSAY  ON  THE  SKEPTICISM  OF  THE   CHURCH. 
BY  REV.  JOSEPH  P.  THOMPSON, 

PASTOR  OF  THE  BROADWAY  TABERNACLE  CHURCH'. 

(From  the  New  York  Evangelist.) 
This  essay  of  Foster's  is  one  of  the  grandest  and  most  eloquent  of  all 
his  writings,  th-e  reproduction  of  which,  in  this  inviting  form,  will  do- 
much  good.  The  missionary  work  assumes  a  dignity  and  importance, 
under  the  glowing  tints  of  his  masterly  pencil,  which  ought  to  6hame 
the  languid  interest  of  the  church,  and  which  very  naturally  and  appro- 
priately suggests  Mr.  Thompson's  preliminary  essay  on  the  skepticism 
of  the  church.  This  essay  is  very  well  written,  and  an  impressive  pres- 
entation of  the  causes  and  effects  of  a  defi cient  faith  in  the  promises  of 
God,  in  respect  to  the  world's  conversion.  The  work  is  nuatly  printed, 
and  we  hope  will  find  many  readers. 

(From  the  New  York  Recorder.') 
This  is  the  substance  of  a  discourse  preached  by  its  celebrated  author, 
and  subsequently  prepared  by  him  for  the  press.  It  is  one  of  the  most 
*ble  and  comprehensive  discussions  of  the  subject  of  missions  that  lias 
ever  been  written.  It  contains  that  remarkable  fragment  of  Foster's,  en- 
titled "  God  Invisible,"  conceived  in  the  very  spirit  of  the  old  Hebrew 
prophet3.  The  preliminary  Essay,  by  Rev.  J.  P.  Thompson,  adds  to  the 
value  of  the  original  work. 

(From  the  Baptist  Messenger.) 
John  Foster  on  Missions,  is  all  that  need  be  said.    To  say  more,  would 
■^like  an  attempt  to  gild  the  sun. 

(From  the  Christian  Chronicle.) 
It  is  one  of  the  grandest  productions  of  its  author,  exhibiting,  in  a  high 
degree,  the  comprehensive  grasp  of  thought,  the  lofty  sweep  of  imagin- 
ation, and  the  rugged  and  massive  style  wnich  made  him  for  bo  manj 
years  the  acknowledged  Jupiter  Tunans  among  English  Dissenters. 

1'U  RMS  II  ED    BY 

EDU'AKD     If.    FliFTCIHEIS, 

141  NASSAU  STREET,  NEW  YORK. 


RECOMMENDATIONS 

OF 

THE  KNOWLEDGE  OF  JESUS. 

BY    DR.    CARSON. 


[From  the  Primitive  Church  Magazine,  Londsa.] 

"  In  illustrating  this  glorious  theme  the  author's 
mind  expands  in  the  lull  strength  and  vig^?  of  its  con- 
ceptions, and  pictures  realities  of  Divine  *nth  almost 
too  brightly  to  be  beheld  with  the  eye  of  *m&  undim- 
med. 

tJ  The.  present  volume  ('  The  Knowledge  of  Jesus') 
is  full  of  invaluable  principles,  cast  in  an  attractive 
mould.  Every  page  lives  with  interest;  there  is  no- 
thing dry,  nothing  tedious.  Its  style  flows  transparent 
and  free  as  the  mountain  stream." 

[From  the  Orthodox  Presbyterian,  Belfast.] 
eeiti:d  by  dr.  edgar. 

"  On  matters  of  church  order,  it  is  well  known  we 
differ  from  him ;  but  as  a  scholar  we  honor  him — as  a 
Christian  brother  we  embrace  him.  In  the  knowledge 
of  the  philosophy  of  the  language,  he  is  far  in  advance 
of  the  present  age  ;  and  with  respect  to  metaphysical 
acuteness  and  powers  of  reasoning,  he  has  been  called 
'the  Jonathan  Edwards  of  the  nineteenth  century.' 
His  character  as  a  philosophic  theologian,  and  a  pro- 
found, original,  independent  thinker,  stands  in  the  very 
highest  rank  ;  and  he  is  only  justly  designated,  when 
called  one  of  the  most  philosophic  reasoners  of  the  pres- 
ait  age." 

EDWARD  H,  FLETCnER,  Publisher, 

141  Nassau  St.,  N.  Y. 


ALEXANDER    CARSOHF,   LL.D. 

THE  KNOWLEDGeTf  JESUS, 

The  most  Excellent  of  the  Sciences. 
BY  ALEXANDER  CARSON,  LL.D. 

(From  the  Lutheran  Observer.) 

This  is  a  charming  book,  and  we  could  wish  it  were  in  every  Christian 
family.  The  author  is  a  writer  of  rare  merit :  learned,  philosophic,  pro- 
found, devout,  and  singularly  fluent  and  beautiful  in  his  style.  We  take 
great  pleasure  in  recommending  it.  He  has  been  called  "  the  Jonathan 
Edwards  of  the  nineteenth  century,"  and  those  who  rend  this  admirable 
production  will  not  be  unwilling  to  admit  his  claim  to  this  distinguished 
compliment. 

(From  the  Religious  Herald,  Hartford.) 

This  is  a  book  of  vigorous  thought,  deserving  of  attentive  perusal  and 
careful  study  by  ministers  and  intelligent  laymen.  It  discusses  in  a  con- 
densed manner  the  facts  respecting  God  and  His  government  which  are 
presented  by  nature,  and  then  passes  to  the  more  explicit  revelation  of 
the  Bible,  and  shows  the  identification  of  the  gospel  with  the  divine  char- 
acter, as  manifested  in  the  work  of  redemption  through  the  operation  of 
the  Trinity,  and  its  self-evident  truth. 

(From  the  Watchman  and  Reflector.) 
The  late  Dr.  Alexander  Carson,  of  Ireland,  possessed  an  intellect  of 
great  logical  power  and  a  heart  of  warm  affections.  His  works  are  hence 
Characterized  by  depth  and  clearness  of  thought,  and  by  vigor  and  fervor 
of  expression.  His  views  of  the  gospel,  as  of  the  framework  and  ordi- 
nances of  the  church,  are  as  luminous  as  day.  The  present  volume  takes 
rank  among  the  best  of  the  productions  of  his  pen. 

(From  the  Congregationalist.) 
The  work  shows  for  itself  that  it  was  written  by  a  man  of  bold  and 
ctrong  thought.     It  has  no  reference  to  the  distinguishing  doctrines  of 
his  own  denomination,  though  Dr.  Carson  has  some  celebrity  for  writinga 
of  this  class. 

PUBLISHED    BY 

EBWAR0    H.    FLETCHER, 

HI  NASSAU  STREET,  NEW  YORK. 


THE 

LIFE  OF  ALEXANDER  CARSON,  LL.D. 

BY  REV.  GEORGE  C.  MOORE. 

OPINIONS    OF    THE    PRESS. 

{From  the  Independent,  N.  Y.) 

Mr.  Moore  has  rendered  a  good  service  to  the  memory 
of  his  preceptor  by  this  sketch  of  his  private  and  inward 
life,  and  he  has  rendered  also  a  service  hardly  less  valua- 
ble to  Christian  truth  and  charity. 


{From  the  Religious  Herald,  Richmond,  Va.) 

This  is  an  interesting  work.  Indeed,  it  could  scarcely 
fail  to  be  so,  for  its  subject  was  not  only  one  of  the  most 
learned  and  able  theologians  of  our  wn  denomination, 
but  one  of  the  great  men  of  the  present  age. 


{From  the  New  York  TriMcne.') 

The  biography  of  that  eminent  scholar  and  divine  in  a 
style  of  unusual  vivacity  and  point.  I 

PUBLISHED    BY 

EDWARD  H.  FLETCHER, 

141  NASSAU  STREET,  NEW  YORK  | 


THE 

2B  Alp  S  ES  2P    IP  tULIP  US 

OF   THE 

UNITED   STATES; 

CONSISTING   OP   ELOQUENT   AND    INSTRUCTIVE    PASSAGES    FROM 
THE   SERMONS    OF   200    BAPTIST    MINISTERS. 

By  JOSEPH   BELCHER,  D.  D. 

EMBELLISHED  WITH   FINE  PORTRAITS. 


"The  portraits  are  worth  more  than  the  cost  of  the  entire  work. 
It  cannot  be  otherwise  .han  gratifying  to  every  Baptist,  to  find 
that  the  leading  minds  of  his  denomination  hold  "  the  truth  as 
it  is  in  Jesus"  with  such  a  vigorous  grasp,  and  commend  it  to 
others  with  so  much  power.  The  passages  are  generally  short, 
Out  they  are  pure  gold/  — Baptist  Messenger. 

"This  publication  will,  we  think,  prove  interesting  to  Baptists 
everywhere." — Religious  Herald. 

"The  selections  cover  the  whole  range  of  theology,  and  the 
volume  will  be  curious,  agreeable  and  useful." — iV.  V.  Recorder, 

"Its  editor  is  a  man  »f  judgment  and  taste,  and  of  considera- 
ble distinction  as  an  author ;  and  as  it  regards  the  typography, 
nothing  better  can  be  asked  or  expected.  The  parties  have  oui 
best  wishes  for  their  encouragement  and  success.  The  moral 
effect  of  the  publication  cannot  fail,  of  course,  to  be  in  favor  of 
religion  and  virtue."— Biblical  Recorder. 

EDWARD  II.  FLETCHER,  Publisher, 

HI  Nassau  St..  N.  V 


BOWLING'S  CONFERENCE  DIMS. 


The  publisher  begs  leave  to  submit  a  few  of  the  many  unsolicited  re- 
Commendations  of  this  little  volume,  which  have  been  received.  It  is 
eminently  adapted  for  use  in  the  family,  and  for  private  devotion.  The 
low  price  brings  it  within  the  means  of  all,  and  its  large  type  adapts  it  to 
the  old  as  well  as  the  young. 

A  prominent  pastor  in  Illinois  writes:  "I  received  the  copy  of  Dr. 
Dowling's  hymns,  which  you  sent  me  some  time  ago.  I  have  examined 
them  thoroughly,  and  have  shown  them  to  many  others.  The  universal 
expression  is,  'This  is  just  the  book  we  want  in  the  West.  Here  are  the 
old,  soul-cherished  revival  hymns,  which  everybody  knows,  and  wi»h 
which  everybody  is  delighted.'  The  mixed  nature  of  our  population 
here  renders  it  difficult  to  obtain  hymn  books  which  all  will  like.  But 
this  little  volume  is  almost  known  to  all  by  heart,  whether  from  the  east, 
west,  north,  or  south.  The  hymns  are  those  which  almost  every  Chris- 
tian has  learned  and  loved ;  not  for  their  poetic  elegance,  but  for  their 
spirit  and  good  religious  sentiment.  I  have  also  taken  pains  to  obtain 
copies  of  the  Social  Psalmist,  the  Christian  Melodist  (by  Br.  Banvard), 
and  the  Baptist  Harp.  These  are  generally  very  good.  but.  everybody 
says  Dr.  Dowling's  hymns  are  the  ones  for  the  West  to  use  in  conference, 
prayer,  and  inquiry  meetings.  Thousands  of  them  can  be  sold  in  this 
State,  if  they  are  introduced." 

:  From  Rev.  John  JM.  Peck,  of  Missouri. 

"  It  is  exactly  such  a  book  as  thousands  want  and  will  buy  in  these 
great,  central  States." 

From  the  Vermont  Gazette. 
_  "  This  work  is  designed  especially  to  meet  a  want  existing  in  the  Bap- 
tist denomination.  The  high  literary  character  of  the  author  is  a  sure 
guarantee  in  this  respect.  But,  after  all,  it  is  not  so  much  finely  finished 
sentences  as  soul-stirring  truths,  hymned  by  warm  hearts,  that  impart 
to  the  social  interview  its  greatest  zest." 

From  the  dlichigan  Christian  Herald. 

"  From  a  hasty  examination,  we  should  think  that  Mr.  Dowling  had  ex- 
ecuted the  work  in  a  judicious  manner." 

From  the  Baptist  Memorial. 

"The  people  generally  will  say— give  us  the  old-fashioned  hymns,  if 
the  poetry  is  not  quite  as  good  ;  while  some  critics  will  think  otherwise 
Most  of  the  hymns  are,  however,  unobjectionable  in  respect  to  poetic 
merit." 

From  the  Western  Christian  Journal. 

"Hymn  books  are  multiplying,  but  we  shall  be  mistaken  :.f  this  does 
Dot  prove  to  be  a  popular  collection.  It  contains  36U  hymns  and  many 
of  them  the  sweetest  in  the  language." 

From  the  Christian  Secretaitj. 

"We  can  cheerfully  commend  this  lit  tie  book  to'the  churches,  as  being 
pre-eciinently  adapted  to  the  purposes  tor  which  it  is  designed." 

EDWARD  H,  FLETCHER,  Publisher, 

141  Nassau  St.,  N.  Y 


THE  CONVERSATIONAL  COMMENTARY; 

Combining 
THE  QUESTION-BOOK  AND  EXPOSITION. 

DESIGNED  FOR  THE  USE  OP  SABBATH-SCHOOLS  AND  FAMILIES 

"Vol.  I.,  on  Matthew. 
Vol.  II.,  on  John. 
Vol.  III.,  on  the  Acts. 

BY  WILLIAM   HAGUE. 


11  The  plan  of  Dr.  Hague  in  these  several  books  to  meet 
the  wants  of  the  higher  classes  in  Sabbath-schools,  we  have 
never  seen  surpassed  nor  even  equalled  by  any  other  author, 
according  to  our  taste  and  judgment.1' — Christian  Chronicle. 

"  It  is  a  species  of  Commentary  quite  original,  combining 
all  the  most  valuable  results  of  archeological  and  critical 
learning,  without  the  lumber  and  parade  which  often  render 
the  perusal  of  the  ordinary  Commentaries  and  '  notes '  an 
onerous  and  unwelcome  task.  Mr.  Hague's  plan  renders 
everything  clear,  impressive,  and  practical,  so  that  the  mind 
is  held,  by  an  increasing  interest,  to  those  truths  which  are 
most  important  to  be  remembered." — Western  Watchman. 

"  The  method  of  imparting  instruction  in  this  book  is  a 
novel  but  happy  one.  The  author  remarks  in  his  preface, 
'  The  teacher  who  would  give  instruction  in  any  department 
of  knowledge  so  as  to  awaken  in  his  scholar  a  spirit  of  in- 
quiry, cannot  easily  satisfy  himself  with  abrupt  and  insu- 
lated questions  ;  in  order  to  arouse  the  mind  to  action  and 
bring  himself  into  sympathy  with  it,  he  must  communicate 
something.  The  remark  which  imparts  knowledge,  quickens 
thought,  and  then  conversation  proceeds  with  a  rational  and 
easy  flow.'  " — Michigan  Christian  Herald. 

Published  by  EDWARD  H.  FLETCHER, 
141  Nassau  Street1.  New  York. 


l'Hfi 


BAPTIST  SCRIPTURAL  CATECHISM 


Having  examined  the  Baptist  Scriptural  Catechism  prepared  by  Rev. 
II.  C,  Fish,  we  cordially  recommend  it  to  the  churches,  Delieving  it  to 
possess  peculiar  excellences ;  among  which  may  be  mentioned  especially 
the  following : 

1.  It  is  based  upon  the  catechetical  plan  of  instruction. 

2.  The  general  use  of  Scriptural  language  in  the  answers. 

3.  An  important  peculiarity  of  this  work  is,  that  it  contains  an  extended 
examination  of  the  evidences  of  Christianity — a  department  of  biblical 
instruction  which  has  been  too  much  neglected. 

We  earnestly  hope  that  it  may  be  generally  adopted  by  our  Sabbath 
Schools. 
S.  H.  CONE,  Pastor  of  First  Baptist  Church,       New  York. 


S.  REMINGTON,           " 

Stanton  St. 

Bap. 

Ch.              « 

JOHN  DOWLING,      « 

Broadway 

« 

«                           M 

W.  S.  CLAPP,               " 

Olive  Branch. 

i  " 

"                           " 

LEVI  PARMELY,        « 

Shiloh 

u 

(t                             U 

A.  D.  GILLETTE,        " 

Eleventh 

u 

«    Philadelphia. 

R.T.MIDDLED1TCH," 

"    Lyons  Farms,  N.  J 

WM.  B.  TOLAN.           " 

(i 

"    Morristown,       " 

DAVID  B.  STOUT,       " 

First 

IC 

«    Middletown,       "< 

WM.  II.  TURTON,        " 

(1 

"    Elizabethtown,  '  ; 

J.  M   CARPENTER,     " 

(( 

"    Perth  Amboy     * 

JOHN  TEASDALE,      " 

(( 

M  ^  Schooley's 
C    Mountain, 

H.  V.  JONES,                 " 

K 

"    Piscataway,     .   " 

D.  HENRY  MILLER,  « 

Mt.  Olivet 

" 

"    Yonkers,        N.  I 

SAMUEL  WHITE,         " 

First 

« 

"    Staten  Island,     " 

D.  F.  LEACH,                 " 

U 

u    Port  Jervis,        ** 

C.  A.  BUCKBEE,           « 

" 

"    Conway,  Mass. 

L.  O.  GRENELL,  Missionary  to  California. 

The  first  volume  is  designed  for  the  younger  members  of  the  Sabbat-i 
School,  and  the  language  is  simple  and  plain.     Price  60cts.  per  dozen. 

Volume  second  is  for  those  more  advanced,  and  contains  a  review  of 
Ihe  doctrines  and  evidences  of  Christianity.    Price  $1  20cts  per  dozen. 

EDWARD  H.  FLETCHER,  Publisher, 

141  Nassau  St.,  N.  IT 


'cheap  cash  book  store. 

EDWARD    H.    FLETCHER, 

No.  14:1  Nassau  street) 

NEW  YORK. 

Has  constantly  on  hand,  at  wholesale  and  retail,  a  general 
assortment  of  TJieological,  Classical,  Miscellaneous,  School 
and  Blank  Books  and  Stationery. 

A  complete  Depository  of  Sabbath  School  Books. 

Booksellers,  Traders,  Teachers,  Schools,  Academics  and 
Individuals  supplied,  wholesale  and  retail,  on  the  most  lib- 
eral terms. 

Religious  books  of  every  variety  which  are  to  be  found 
in  the  market,  may  be  obtained  here  at  the  very  lowest 
prices. 


SECOND-HAND   BOOKS. 

Valuable  Standard  Theological  and  other  Books  from 
private  libraries  will  be  sold  at  a  fraction  of  the  price  of 
new. 


MARRIAGE  CERTIFICATES. 

A  new  and  beautiful  article,  with  a  silver  border,  sam- 
ples of  which  will  be  sent  gratis  to  post-paid  applications. 
Published  by 

EDWARD    H.  FLETCHER, 

No.  141  Nassau  street. 


ai0Qaoa 


The  copartnership  heretofore  existing  between  the  Sub- 
scribers, under  the  firm  of  LEWIS  COLBY  &  COM- 
PANY, is  this  day  dissolved  by  mutual  consent.  All  ac- 
counts will  be  settled  by  Lewis  Colby,  who  is  authorized 
to  use  the  name  of  the  firm  in  liquidation. 

LEWIS  COLBY. 
EDWARD  H.  FLETCHER. 
New  Yortc,  September  oth,  1848. 


CIRCULAR. 


The  subscriber  respectfully  announces  to  his  friends  and 
the  public  that  he  has  opened  a  store  at  141  Nassau  street, 
where  he  will  continue  the  same  line  of  the  BOOKSELL- 
ING and  PUBLISHING  business  which  has  been  pur- 
sued by  the  late  firm. 

Having  been  regularly  bred  to  the  business,  added  to 
which  is  his  experience  in  the  late  concern  from  its  com- 
mencement, he  feels  confident  that  he  can  offer  to  his  patrons 
advantageous  terms. 

The  primary  object  of  this  establishment  will  be  the  pub- 
lication and  sale  of  Religious  Books. 

A  large  assortment  of  Sabbath  School  Books  will  be 
kept,  and  to  this  department  much  attention  will  be  paid. 
If  Sabbath  Schools,  wishing  to  replenish  their  libraries,  or 
to  purchase  new  ones,  will  forward  their  funds,  and  a  list 
of  such  books  as  they  already  have,  their  orders  will  re- 
ceive prompt  attention,  and  the  selection  will  be  carefully 
made. 

Also  will  be  kept.  School  and  Blank  Books,  and  Sta- 
tionery of  every  variety— Sermon  Paper,  Marriage  Certifi- 
cates, &c. 

Foreign  Books  imported,  for  a  small  commission. 

g^f  A  liberal  discount  will  be  made  to  Booksellers, 
Ministers,  and  Teachers. 

EDWARD   H.  FLETCHER. 

New  York,  September  22d,  1S48. 


DOWLING'S  CONFERENCE  HYMNS. 


The  publisher  begs  leave  to  submit  a  few  of  the  many  unsolicited  recommendations 
if  this  little  volume,  which  have  been  received.  It  is  eminently  adapted  for  use  in  the 
Family  and  for  private  devotion.  The  low  price  brings  it  within  the  means  of  all,  and 
ts  large,  type  adapts  it  to  the  old  as  well  as  the  young. 

A  prominent  pastor  in  Illinois  writes: 

"  I  received  the  copy  of  Dr.  Dowling's  hymns,  which  you  sent  me  some  time  ago. 
have  examined  them  thoroughly,  and  have  shown  them  to  many  others.  The  uni- 
ersal  expression  is,  "  This  is  just  the  book  we  want  in  the  West.  Here  are  the  old, 
lul-cherished,  revival  hymns,  which  every  body  knows  and  with  which  every  body 
.delighted."  The  mixed  nature  of  our  population  here  renders  it  difficult  to  obtain 
ymn  books  which  all  will  like.  But  this  little  volume  is  almost  known  to  all  by 
eart,  whether  from  the  east,  west,  north,  or  south.  The  hymns  are  those  which  al- 
>ost  every  Christian  has  learned  and  loved  ;  not  for  their  noetic  elegance,  but  for  their 
jirit  and  good,  religious  sentiment.  I  have  also  taken  pains  to  obtain  copies  of  the. 
DCial  Psalmist,  the  Christian  Melodist  (by  Br.  Banvard),  and  the  Baptist  Harp.  These 
•e  generally  very  good,  but  every  body  says  Dr.  Dowling's  hymns  are  the  ones  for  the 
rest  to  use  in  conference,  prayer,  and  inquiry  meetings.  Thousands  of  them  can 
;  sold  in  this  State,  if  they  are  introduced." 

A  pastor  in  Mississippi 

u  Duncan's  criticism  in  the  South-western  Baptist  Chronicie  will  not  injure  it  much. 
re  want  deep  devotional  sentiment,  that  is  soul-stirring  and  animating  to  the  Chris- 
in,  rather  than  rigid  poetical  merit." 

[From  Rev.  John  M.  Peck  of  Missouri.} 
"  It  is  exactly  such  a  book  as  thousands  want  and  will  buy  in  these  great  central 
ates." 

[From  the  Vermont  Gazette.] 
This  work  is  designed  especially  to  meet  a  want  existing  in  the  Baptist  denomina- 
>n.    The  high  literary  character  of  the  author  is  a  sure  guarantee  in  this  respect. 
it,  after  all,  it  is  not   so   much  finely -finished   sentences  as  soul-stirring  truths, 
mned  by  warm  hearts,  that  impart  to  the  social  interview  its  greatest  zest. 

[From  the  Michigan  Christian  Herald.] 
From  a  hasty  examination,  we  should  think  that  Mr.  Dowling  had  executed  the  work 
a  judicious  manner. 

["From  the  Baptist  Memorial,  New  York—E.  Hutchinson,  Editor.} 
'The  people  generally  will  say — give  us  the  old-fashioned  hymns,  if  the  poetry  is  not 
lite  as  good  ;  while  some  critics  will  think  otherwise.    Most  of  the  hymns,  are,  bow- 
er, unobjectionable  in  respect  to  poetic  merit." 

[From  the  Western  Christian  Journal,  Columbus,  Ohio.] 
"  Hymn  books  are  multiplying,  but  we  shall  be  mistaken  if  this  does  not  prove  to  be 
aopular  collection.    It  contains  360  hymns,  and  many  of  them  the  sweetest  in  the 
iguage." 

[From  the  Christian  Secretary,  Hartford,  Ct.] 
'We  can  cheerfully  commend  this  little  book  to  the  churches  as  being  pre-cmi- 
ntly  adapted  to  the  purposes  lor  which  it  is  designed." 

[From  the  Religious  Herald,  Raleigh,  N.  C.—  T.  Meredith,  Editor.] 
'  A  few  of  the  hymns  bear  the  signature  of  the  Compiler,  and  are  creditable  pro- 
ctions." 

EDWARD   H.    FLETCHER,  Publisher, 

141  Nassau  Stbbet,  N.  V. 


CONVERSATIONAL  COMMENTARY,! 


COMBINING  THE 


QUESTION-BOOK  AND    EXPOSITION. 


i 


BIBLE  CLASSES,  SABBATH  SCHOOLS,  AND  FAMILIES. 


DESIGNED    FOR 


ff 


G-OSPEL  ACCORDING  TO  MATTHEW. 


9 


WILLIAM      HAGUE 


In  free  discourse,  new  thoughts  are  struck  out,  and  the  seeds  of  truth  sparkle  and       L'J ', 
blaze,  whirl]  in  calm  and  silent  reading  would  never  have  lieen  excited.     By  conversa- 
tion, you  both  give  and  receive  this  benefit ;  as  Hints,  when   put    in  motion,  and  strik 
iuii  against  each  other,  produce  living  fire  on  both  sides. — D«.  Watts. 


i 


NEW    YORK: 
EDWARD    H.    FLETCHER. 

1851. 


(f: 


THE 

BAPTIST 

SCRIPTURAL  CATECHISM. 

FOR  THE   USE  OF   SABBATH   SCHOOLS 
AND   BIBLE   CLASSES. 

VOLUME  II. 

ON   THE   EVIDENCES   AND   DOCTBINES    OF   CHRISTIANITY. 

FOR  THE  MORE  ADVANCED  MEMBERS  OF  SABBATH 
SCHOOLS,  AND  FOR  BIBLE  CLASSES. 


BY   HENRY    C.  FISH, 
Pastor  of  the  Baptist  Church,  Somerville,  N.  J. 

Ye  shall  lay  up  these  my  words  in  your  heart,  and  in  your  soul. 

Dbut.  xi.  18. 
The  word  have  I  hid  in  mine  heart.— Ps.  cxix.  11. 

SECOND    EDITION. 

NEW    YORK: 
EDWARD    H.    FLETCHER, 

141   NASSAU   STREET. 

1850. 


m 


THE 

BAPTIST 
SCRIPTURAL    CATECHISM. 

FOR  THE  USE  OP  SABBATH  SCHOOLS  AND  BIBLE  CLASSES. 

VOLUME    I. 

CONTAINING    GREAT   TRUTHS    IN    SIMPLE   WORDS;    FOR  TH3 
YOUNGER  MEMBERS  OP   SABBATH  SCHOOLS. 

BY    HENRY    C.    FISH, 

Pastor  of  the  Baptist  Church,  Somerville,  N.  J. 


This  little  volume  is  designed  for  the  younger  members 
in  our  Sabbath  Schools,  and  will  prepare  the  way  for  the 
profitable  use  of  that  which  succeeds  it,  or  Volume  II.,  on 
the  Evidences  and  Doctrines  of  Christianity. 

Studious  regard  has  been  had  to  plainness  and  simplicity ; 
as  also  to  brevity  in  the  answers  which  the  pupil  is  to  com- 
mit to  memory — a  feature  in  which  many  question  books  for 
children  are  sadly  deficient 

It  has  been  the  aim  of  the  Author  to  present  truth  in  an 
attractive  and  pleasing  form,  in  order  that  the  child  may  ac- 
quire a  fondness  for  the  study  of  the  Scriptures,  and  be  led  tc 
store  his  mind  with  that  knowledge  which  is  able  to  make 
him  wise  unto  salvation,  through  faith  which  is  in  Chrisl 
Jesus. 

"  Plainness,  simplicity  and  brevity  are  the  characteristics 
of  this  Catechism,  which,  from  a  hasty  examination,  we  thini 
is  a  very  good  one." — Christian  Secretary. 

EDWARD  H.  FLETCHER,  PnbMer, 

141  Nassau  Street,  N.  Y. 


THE  BAPTIST  SCRIPTURAL  CATECHISM. 


Iaving  examined  the  Baptist  Scriptural  Catechism  prepared  by  Rev.  H.  C.  Fish, 
cordially  recommend  it  to  the  churches,  believing  it  to  possess  peculiar  excel- 
ces ;  among  which  may  be  mentioned  especially  the  following : 
.  It  is  based  upon  the  catechetical  plan  of  instruction. 
!.  The  general  use  of  Scriptural  language  in  the  answers. 

.  An  important  peculiarity  of  this  work  is,  that  it  contains  an  extended  examina- 
1  of  the  evidences  of  Christianity — a  department,  of  biblical  instruction  which  has 
n  too  much  neglected. 
Ve  earnestly  hope  that  it  may  be  generally  adopted  by  our  Sabbath  Schools. 

!.  H.  CONE,  Pastor  of  the  First  Baptist  Church,         ;,    New  York. 

I.  REMINGTON,  "         "     Stanton-St.  Bap.  Church,  " 

OHN  DOWLING,         "  "     Broadway       «  «  « , 

f.  S.  CLAPP,  «         "     Olive  Branch  "         "  " , 

■EVI  PARMELY,  "         "     Shiloh  "         "  " 

..  D.  GILLETTE,  «         «     Eleventh         "  "     Philadelphia. 

L  T.  MIDDLEDITCH,  "         "  Bap.  Church,  Lyons  Farms,       N.  J. 

OI.  B.  TOLAN,  "  «  "  «     Morristown,  "    , 

>AVID  B.  STOUT,        « 

VM.  H.  TURTON,         " 

'.  M.  CARPENTER,     « 

,OHN  TEASDALE,      « 

L  V.  JONES,  " 

>.  HENRY  MILLER,  " 

AMUEL  WHITE,        " 

>.  F.  LEACH,  « 

J.  A.  BUCKBEE,          " 

..  O.  GRENELL,  Missionary  to  California. 

'he  first  volume  is  designed  for  the  younger  members  of  the  Sabbath  School,  and 
language  is  simple  and  plain.    Price  60  cts.  per  dozen. 

rolume  second  is  for  those  more  advanced,  and  contains  a  review  of  the  doctrinei 
.  evidences  of  Christianity.    Price  $1.20  per  doz. 

EDWARD  H,  FL.ETCHER,  Publisher, 
141  Nassav  Street,  N.  Y. 


First 

H 

(1 

Middletown,             " 

CI 

(( 

Elizabethtown,    '      "'4 

(C 

(( 

Perth  Amboy,       N.  J. 

« 

(1 

Schooley'sMount'n,  " 

« 

<c 

Piscataway,                " 

Mt.  Olivet 

cc 

(( 

Yonkers,             N.  Y. 

First 

l( 

(I 

Staten  Island,          " 

(( 

(( 

Port  Jervis,              " 

<( 

(( 

Conway,  Mass.       " 

